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Advanced Maqick 
for Beginners 

Alan Chapman 



A new paradigm that delivers a genuine 
transformation of occultism 

The author assumes no previous knowledge, only a willingness 
to explore what magick offers, yet it's apparent to anyone with 
a background in the subject that Alan Chapman is drawing on 
a wide range of experience, from classical Crowleyean Magick, 
to eastern metaphysics, and back again to Discordianism and 
Chaos Magick. Chapman's writing-style is humorous, direct, 
seductively logical, and his enthusiasm for the benefits of 
magick is both tangible and infectious. 

The novice magician will indeed find themselves equipped 
to commence all sorts of magickal operations: trance work, 
enchantment, divination, and even some of the higher forms of 
spiritual development. To experienced magicians. Chapman 
offers a subtler challenge: he revitalises magick by cutting it 
free from the extreme relativism Chaos Magick bequeathed, 
provocatively redefining it as: 'the art, science and culture of 
experiencing truth.' 

Alan Chapman is a Western magician and writer, a Magus of 
the A.'. A.', and a member of numerous secret societies. 

He has appeared in the Fortean Times and Chaos International, 
and regularly contributes to the award-winning website 
www.thebaptistshead.co.uk. 


AEON BOOKS LTD 
1 1 8 FINCHLEY RD 
LONDON NW3 5HT 
www.aeonbooks.co.uk 


ISBN 978-1-904658-41-2 



781904 658412 







This book was scanned and edited 
as a labour of love by 
Lithargoel - 


Advanced Magick 
for Beginners 


by 

Alan Chapman 



First published 2008 
by Aeon Books Ltd. 

London W5 
www.aeonbooks.co.uk 

© Alan Chapman 

The moral right of the author has been asserted. 

All rights reserved. No part of this book may be repro- 
duced or untilised in any form or by any means, elec- 
tronic or mechanical, without permission in writing 
from the publisher. 

British Library Cataloguing in Publication Data 
AC.I.P. is available for this book from the British Lib- 
rary. 

ISBN-13: 978-1 -90465-34 1 -2 


Printed and bound in Great Britain. 



Om Gam. 

I bow to Ganapati. 



Contents 

Acknowledgments 7 

Introduction 9 

1 . Nothing Up My Sleeve 15 

2. 'I Am External!' 23 

3. Rub A Sponge 29 

4. In The Beginning Was The Word 37 

5. Method To The Madness 39 

6. A Model Magician 51 

7. What's In A Name? 57 

8. Got Your Number 65 

9. The World As We Know It 71 

1 0. The Dirty F-Word 89 

1 1 . God Bothering 93 

1 2. One Portion Of Death, Please 1 07 

1 3. Making Omelettes 121 

1 4. Hover Boards And Silver Lytra 1 35 

1 5. Abseiling 1 41 

1 6. But Someone Would Have Told Me! 1 51 

1 7. Row Your Boat 155 

Recommended Reading 1 67 



Acknowledgments 

This book is dedicated to my lazy chela, Duncan 
Barford. 

I would like to thank OR for the vision, Lord Gane- 
sha for opening the way, Tezcatlipoca for taking an 
interest, AC for the teachings, RAW for the hand- 
over, the BIS for the most fun IVe had in my life, 
and the One True Body of Saints for all their love 
and support. 



Introduction 

or: 

'The Purpose Of This Book' 

I nvestigating the Western tradition of magick can 
be confusing at the best of times, let alone for a 
person who is at the beginning of their magical 
journey. There is the near-impenetrable transcend- 
entalism of early twentieth-century magical texts, 
the moralistic environmentalism of the modem Pa- 
gan movement, the popular naive sentimentality 
of the New Age and the almost cartoon-like prac- 
tical materialism of some postmodern authors. 
Where are we supposed to look for a basic intro- 
duction to magick, when there doesn't appear to 
he a consensus on what magick is, let alone a reas- 
on for why we might want to practice it? 

However this confusion around the fundament- 
al nature of magick is in itself a fairly recent devel- 
opment. Historically, magick has a very specific 
purpose as a two-thousand-year-old sacred tradi- 
tion peculiar to the West. Beginning in Hellenistic 
Greece, where it was taught by the likes of Plato 
and Plotinus, it was absorbed into Christianity by 


9 



1 0 Advanced Magick For Beginners 


pseudo-Dionysius, then forced underground to be- 
come alchemy during the Dark Ages. It resurfaced 
through John Dee and Rosicrucianism in the six- 
teenth century, and later manifested as the 
European occult revival of the nineteenth and 
twentieth centuries. Over the years it has survived 
near extinction through religious persecution and 
deliberate misrepresentation. Today it has to con- 
tend with the rot of extreme postmodernism, 
which is the principal cause of the tradition's cur- 
rent obfuscation. 

Postmodern thought is often misunderstood, 
and the concept of pluralism — the recognition of 
many contexts and the understanding that no one 
context is privileged in and of itself — is often con- 
fused with the absurd notion that every approach, 
culture and tradition is commensurate and of 
equal merit. In terms of magick, the purpose and 
teachings of our magical heritage in the West has 
been replaced with this extreme ethical standpoint, 
and some magicians even claim that the Western 
Tradition is actually a syncretic mish-mash of any 
and all of the magical religions practiced in the 
West. Is it any wonder we can't find a basic con- 
sensus on what magick is? 

Thankfully, as inconvenient as extreme post- 
modernism may be, the truth of the matter doesn't 
require a democracy, nor is the Western Tradition 
simply a body of work that requires recovery. On 
the contrary: direct, personal experience of its core 
practice can teach us everything we need to know. 

Therefore the fresh perspective on magick 
presented here is the result of over a decade's per- 



Introduction 1 1 


sonal research, experiment and revelation. The 
fundamental purpose and practice of magick is the 
same as it ever was, and so although this work ap- 
pears to offer a new paradigm it should be noted 
that this is nothing more than a timely rejuvena- 
tion of the surface features of the Tradition, 
something which has already occurred periodically 
throughout magick's long and troubled history. 

Chaos Magic 

The publication of Peter Carroll's Liber Null in 1978 
ushered in the last revolution in the surface fea- 
tures of magick, spawning a movement that even- 
tually became known as 'Chaos Magic 1 '. With its 
emphasis on practicality and on looking at what 
actually 'works'. Liber Null was different to previ- 
ous magical texts, in that for the first time a com- 
monality of technique behind magical effects was 
revealed. 

However a subtle shift in focus came about as a 
result of this experiment in reductionism. Magick 
became the technology of using belief as a tool, 
and any given world view could be command- 
eered to provide personal satisfaction for the post- 
modern magidan. 

The influence of Chaos Magic has been pervas- 
ive, and present day occultism is essentially com- 
prised of a handful of techniques endlessly re- 
cycled and translated by fame hungry 'occult 


1. For more on Chaos Magic see Liber Null and Psychonaut and 
Liber Kaos "b y Peter Carroll; Condensed Chaos by Phil Hirte; and 
Chaoiojjia! try Dave Lee. 



12 Advanced Magick For Beginners 


stars', who actually believe they are offering trans- 
formation for the masses. It is a testament to Car- 
roll that these techniques can be found in the first 
five pages of Liber Null. It is also telling of where 
reduCtionism has led magick when we see that the 
rest of Liber Null (which covers topics such as 'The 
Great Work', morality, reincarnation and perman- 
ent 'magical consciousness') is no longer con- 
sidered magick at all. 

Now, thirty years on. Chaos Magic (like much 
of magical culture) has fallen prey to extreme post- 
modernism. The Tradition has degenerated to such 
an extent that many of its practitioners now claim 
it is just a theory, despite the fact that it is clearly 
synonymous with a body of work and an unques- 
tionable aesthetic. Instead of attempting to under- 
stand magick by discovering what the practice has 
to offer through experience, these extreme postmod- 
ern magicians deconstruct our rich and varied ma- 
gical heritage to one correct answer ('all truth is relat- 
ive' — except for their omniscient knowledge that 
this is so) with the benefits of magical practice re- 
duced to immediate material effect: 'I already know 
everything magick has to offer — and anything else 
that isn't a material result isn't magick'. 

Before Chaos Magic came along the Western 
Tradition was in danger of being lost behind a wall 
of overly complex symbolism and antiquated mor- 
ality, more or less existing as the pastime of ridicu- 
lous armchair eccentrics. Chaos Magic breathed 
new life into it, making it a practice once again, 
and this time in a manner accessible to all. The 
contribution of postmodern thought to Western 



Introduction 1 3 


magical culture should therefore be celebrated. 
Nevertheless, it is time to address the detriment of 
extreme postmodernism. I hope this book will do 
this through providing a new, revitalised expres- 
sion of our magical heritage. 

The Next Big Thing 

Today, 'occult' no longer means 'hidden'. The tor- 
ture and murder of magicians is now quite low on 
the government's list of things to do. Although ma- 
gick is still not accepted as a bone fide spiritual 
discipline by the media at large, the number of 
people investigating it as a valid world view is 
evident from the steady growth of popular interest 
in dumbed -down versions of magical traditions, 
such as Rav Berg's Kabbalah, or the proliferation of 
published works by the 'next generation' of young 
magicians, where scholarship is considered inap- 
propriate, sentimentalism rife and reasoning 
power painfully absent. Yet this is not to be 
mourned; for the occult as a commodity — just like 
the popularisation of alien abductions, the return 
of Buddha and increasingly complex crop circles — 
is indicative of a growing trend towards a prolifer- 
ation of magical thought in the public sphere, and 
a re-orientation of Western culture towards the 
esoteric. 

At present, magick may incur ridicule — this is 
clearly demonstrated through the embarrassment 
felt by the current occult scene towards the term it- 
self. However this very embarrassment indicates 
an increasing openness towards magical practice — 



1 4 Advanced Macick For Beginners 


something that has never occurred before on such 
a scale. Some feel that calling it 'a technology' 
saves their blushes, but this is an unnecessary exer- 
cise in finding public acceptance. Increasingly, the 
word 'magick' is being used more and more in its 
original sense. Ask yourself — do you think that our 
forebears who were burnt at the stake would have 
been embarrassed to call themselves "magicians'? 

Signing on 

Magick is now an opportunity for more people 
than ever before. 

This book is a sign-post. 



1 . Nothing Up My Sleeve 
Or: 

'What To Expect From Magick' 

B elow are the two most frequently asked ques- 
tions about magick, with my answers. 

Q: What is magick? 

A: There isn't a man, woman or child on this 
planet that does not know what magick is. Don't 
ask silly questions. 

Q: Does magick work? 

A: No. 


Still Reading? 

The only way you will ever answer either of these 
questions, to any degree of satisfaction, is to actu- 
ally do some magick. 

I can tell you what to expect: sometime after 
you have performed a magical act, whether to 
bring about a specific event, divine the future or 
communicate with a spirit, the result will manifest 
via the means available, and you will get exactly 
what you ask for. 


15 



1 6 Advanced Magick For Beginners 


But then, I can tell a virgin what to expect from 
sex, however that expectation is incapable of con- 
veying a modicum of the experience, and can in no 
way account for the effect of that experience upon 
the self. It should also be noted that, just as in sex, 
no one is good the first time they do magick, and it 
takes a degree of practice before you can even be- 
gin to do it properly. 

Remember: failure means you need more prac- 
tice. If the first time you hear music is at your first 
piano lesson, would it not be a great folly to dis- 
miss the idea that you might one day be a concert 
pianist, or to refuse to even consider the existence 
of Beethoven's Fifth Symphony, based on the res- 
ults of that lesson? 

So what are the implications of the magical ex- 
perience upon the self? Beyond performing the 
odd ritual here and there, what can a novice expect 
from a future as a practicing magician? 

Getting What You Want 

Being a magician means you get to make wishes 
that come true. 

What you can experience through magick is lim- 
ited only by your imagination. 

How you experience a magical result is limited 
only by the available means of manifestation. 

Yes, you can use magick to obtain money, sex 
and power; as such, these things will occur along 
the lines of any other 'real' event, in the form of a 
synchronicity. For instance, if you do some magick 
to win some money, the next day you might visit a 



Nothing Up My Sleeve 1 7 


betting shop, put some money on a horse and win. 
But if you do some magick to 'fly like Superman', 
you will no doubt experience the result via a 
dream, because that is the available means by 
which the result can manifest. Unless of course you 
accidentally fall out of the 53rd floor window at 
the office fancy dress party. 

In the same sense, you can use magick to raise 
the dead, summon demons and converse with 
gods, so long as there is a means by which these 
experiences can manifest. If you have no visionary 
ability, and fail to provide a communication device 
such as a pendulum or your best friend's body, the 
conversation is going to be pretty much one way. 

No doubt some newcomers to magick will be 
disappointed to learn that magick will not allow 
you to grow an extra five inches (erm, in height), 
grant the ability to walk through walls or facilitate 
the turning of people into frogs. 

But the 'physical' or 'real' world is simply one 
type of experience, and one means of materialisa- 
tion amongst many. Dreaming is another type of 
experience. Whether you experience something in 
the 'real' world or in the 'dream' world makes no 
difference; the immediate effect of the experience is 
still the same. This may sound like a cop-out; but 
the ability to cure cancer, change peoples' minds 
and end the career of a murderer or rapist in the 
'real' world isn't something to be sniffed at. You'll 
also be glad to hear that if there is one thing you 
will learn from magick, it is that what can manifest 
in the 'real' world is probably far beyond what you 
might expect. 



18 Advanced Magick For Beginners 


The material manifestation of a desire is enough 
for a lot of magicians, to the extent that some will 
even say anything else simply isn't magick. 

However, after your first successful act of ma- 
gick, it is evident that magick offers. .. 

Revelation 

The experience of a magical result will reveal 
something very odd about the nature of reality. 
This will have a transformative effect — your previ- 
ous view of reality, and so yourself, must necessar- 
ily change as a result of that experience. It follows 
then that the more you do magick, the more you 
will encounter revelation, and the more you will be 
transformed. 

It must be stressed that intellectual comprehen- 
sion, or explanation, reveals or changes nothing. If 
you want to know the truth, you must experience 
it. 

Magick is one way of experiencing truth. 
Culture 

It is often assumed that magick is simply a set of 
techniques. However, any set of techniques (or be- 
havior) must necessarily include sociological and 
ethical implications, whether they are consciously 
addressed or not. 

As such, magick is a culture. What form your 
magical culture takes depends on how you deal 
with the plethora of questions that must be con- 



Nothing Up My Sleeve 1 9 


fronted as a result of being able to bend reality, and 
the increased exposure to revelation, for example: 

Do I help people with my magick? The whole 
community, close friends or just myself? 

Do I evangelise magick, spouting its many vir- 
tues to all and sundry at every given opportunity, 
or do I practice it in secret? 

Do I really want to maintain contact with my 
supposed best friends, and my loving family, if 
they fail to take my magick seriously, or supersti- 
tiously spurn me for practicing 'the Black Arts', 
without making the smallest amount of effort to 
try and accept me for what I am? 

Should I curse the crap out of that man that 
gave me the beady eye, or his entire bloodline? 

Should I find like-minded people for corrobora- 
tion of experiences, the exchange of ideas, moral 
support and a goddamn fun and exciting time? 

Should I only dress Ln black, wear a top hat and 
eyeliner, and call myself Dargon, High Priest of 
Voodoo', or do I exhibit some taste ? 2 

Of course, this is by no means the full extent of 
the decisions you'll have to make as a budding ma- 
gician. 


The Crossroads 

If you do actually have a go at magick, sooner or 
later you'll come to the crossroads 3 . 

2. If you come across someone who claims magick is nothing 
more than a technology, ask him or her why they dress the 
way they do. 

3. Actually, it's more of a T-junction, but that doesn't quite 
have the same ring to it, does it? 



20 Advanced Magick For Beginners 


For a couple of years, my magical practice con- 
sisted of messing around with sigils (a very easy 
method of magick — see Chapter 3— Rub a sponge ). 
Eventually I reached a crossroads. The sign point- 
ing to the left said: 'Quit dabbling with the occult, 
and actually do something "serious" with your 
life'; and to the right: "Go all out, balls to the wall, 
and dedicate your life to chasing the ideal of being 
the greatest magician that has ever lived' (I have 
no idea what that means, but I do know that if 
you're not aiming to be the best you can be in any 
serious endeavor, you need to ask yourself why 
you're doing it). 

I knew which road was right for me when I real- 
ised that I would undoubtedly come across events 
in my life that 1 knew for a fact I could change for the 
better using magick. If it looked like I might not be 
able to find the rent for next month by normal 
means, I knew I could do some magick to ensure it 
turned up. On a more serious note, what if 
someone in my family developed a life-threatening 
illness? How could I fail to resort to magick know- 
ing that it works ? 

So there was no doubt about it — I couldn't leave 
magick alone. 

That was a decade ago, and at this point in my 
life I no longer have an option of turning back. I've 
irrevocably transformed my reality. That might 
sound a little scary, and 1 suppose, at times, it is. 
But the happiness it brings is overwhelming (and 
thankfully more of an enduring feature). 

Which brings me to a very important question: 
is magick fox everyone? 



Nora inc Up My Sleeve 21 


A lot of magicians in the media spotlight have 
opted for magical evangelising. The attitude found 
in many 'next generation' occult blogs and books 
appears to assume that everyone would have a lot 
of fun if they just had a go. I mean, come on, it's a 
bit weird, but it's really easy and you'll have a 
good laugh, right? 

When 1 first began dabbling, I thought a lot of 
what I read about the pitfalls of magick was a 
touch melodramatic. But that was ok, because I 
was a dabbler. When I became 'serious' about ma- 
gick, I went out and found other 'serious' magi- 
cians. I then watched a few of them go barking 
mad. 

Me, melodramatic? 

Although the majority of magicians I've met 
haven't lost their minds, and have no doubt gained 
a certain amount of technical proficiency, very few 
have actually gone on to make any progress in 
terms of genuine magical development (by which I 
mean undergoing revelatory experiences at the 
metaphysical level of reality — see chapter 9). Ma- 
gick requires a lot of hard work, and by its very 
nature, is difficult to understand. 

We have now reached the point where I can 
safely be accused of being an elitist egomaniac. But 
tell me this: would a brain surgeon be an elitist 
egomaniac if he told you brain surgery is hard 
work and very difficult to understand? Do you 
think everyone has the aptitude and abilities re- 
quired to perform brain surgery, safely and with 
any degree of success? 



22 Advanced Magick For Beginners 


Magick isn't for everyone, but everyone can 
have a go. And just like brain surgery, things will 
get rather messy at times. 

If you do decide to become a magician, remem- 
ber: magick is about taking responsibility for your 
entire existence. 

Are you up to it? 



2. 'I Am External! 7 
Or: 

'The Practice Of The Magical Diary' 

B efore we get down to the technical aspects of 
practicing magick, we must first introduce the 
use of the magical diary. It is traditional for the ma- 
gician to write down every magical act, result and 
experience in the magical diary, which functions as 
a tool of encouragement, a scientific record and a 
means of magical integration. 

When I first started magick, I really couldn't see 
the point. Considering the fact that as a magician I 
would be indulging in the bizarre and the weird, 
how likely is it that I'd forget an act of magick, its 
results or any mind-bending states of mind that 
might crop up? Furthermore, who cares if you for- 
get a magical act or experience? 

Of course. I'd already decided what the process 
of maintaining a magical diary had to offer. A 
couple of years down the line, realising my arrog- 
ance, I went and bought a suitably fancy journal, 
and got stuck into recording my magical activity. 


23 



24 Advanced Magick For Beginners 


For Shame 

At first, I struggled to write everything down. This 
wasn't because I did so much magick, but because 
every time I opened my diary, the blank pages 
seemed to take pleasure in reminding me of how 
lazy I am. 

I can say, without a shadow of a doubt, that if I 
did not keep a diary, my daily magical practice 
would tail off to perhaps once a week. Back then, 
maybe once a month. 

Maintaining a magical diary actually makes you 
a more powerful and accomplished magician for 
this reason alone. 

Read All About It 

Besides its function as a goad, the diary is first and 
foremost a record. A written record of methods 
used, and results obtained, gives the magician the 
ability to improve future results, through the eval- 
uation of those methods used in the past. It also 
renders visible any predilections for certain meth- 
ods the magician might have, to be used either as 
an indicator of a potential specialisation, or as a 
sign that it is high time the magician expanded his 
or her repertoire and had a go at some other field 
of magical practice. It should also be noted that 
today's slightly insignificant but odd occurrence is 
tomorrow's mind-bending synchronicity; if you 
don't write it down, you may miss something very 
important . 



'I Am External!' 25 


Special 

In terms of revelatory results, the diary serves a 
very special function. 

The moment of experiencing revelation is a mo- 
ment of experiencing truth. It makes no difference 
that once the revelation is over, it will eventually 
be succeeded by another revelation, for the words 
you use to describe any revelation are not the rev- 
elation itself. Truth is not knowable — it is in the ex- 
perience. 

This is best illustrated by someone tripping on 
LSD, who writes down what at the time is an ex- 
tremely profound thought, only to discover, once 
sober, that it reads: 'I am external!' (and it's spelt 
incorrectly!). This sentence is far from profound; 
however, the experience that prompted the sen- 
tence certainly was. 

Practicing magick will ensure your diary is dot- 
ted with many descriptions of such experiences; 
however, the aim of the game is to record the 
method used (if any), any pertinent conditions and 
a description of the state itself. Any incredible ex- 
clamations, such as 'I exist and do not exist simul- 
taneously!' are to be recorded as symptomatic of 
the state, for example; 'whilst in this state I felt as 
though I both existed and did not exist at the same 
time.' 

It is only through the description of the experi- 
ence that we can come to understand that experi- 
ence in a rational and useful manner. This is espe- 
cially important when it comes to states of con- 
sciousness outside of the everyday trance. 



26 Advanced Magick For Beginners 


Whilst you might develop a little mind control 
cult of your own by cheerfully informing everyone 
you meet 'I both exist and do not exist', you could 
only be accused of validating the existence of a 
state of consciousness where different rules of cog- 
nition apply, and providing a tried and tested 
method of experiencing that state, by refusing to 
give any validity to anything beyond the descrip- 
tion of the experience itself. 

This ensures that any such revelatory experi- 
ence will not be left to gather dust in a folder 
marked 'obscure memory' in some dark recess of 
your mind, just like the time you took LSD and 
thought you understood the nature of reality. In- 
deed, your diary is the means of integrating such 
experiences, in a rational and sane manner, into 
your life. 

It is true that a description is not the revelation 
itself. But the more revelations the magician exper- 
iences, and the richer the integration of those ex- 
periences, then the greater the flexibility of the ha- 
bitual self, which in turn increases the probability 
of revelation occurring. 

The practice of the magical diary is a catalyst for 
the transformation of the self. 

Exercise 1 

Write down every act of magick that you do, in- 
cluding the actual method used, and the results ob- 
tained. 

Should you need one, here is an example of a 
diary entry, with a suggested format: 



'I Am External!' 


Date Time Activity 

12/03/2008 14.21pm Sigil method 

Description 

Created a sigil from the statement 'I will find 
my house keys'. Used concentration practice 
for gnosis. Found it difficult to forget the sigil 
afterwards, but this didn't take as long as last 
time. 

A later diary entry might read: 

13/03/2008 10.00am Result from 

sigil on 
12/03/2008 

David just phoned — said he'd found a set of 
keys in the back of his car, and wondered if 
they were mine! 




3. Rub A Sponge 
Or: 

'An Introduction To Magick' 

A sk a magician to show you some magick and 
they will invariably show you how to make a 
sigil and 'charge' it 4 . 

This is known as sigil magick, it's incredibly 
easy and a good place for the beginner to start. 

Pensioner Magick 

The method of sigilisation consists of writing out a 
desire, omitting repeated letters then arranging the 
remainder into an arbitrary, abstract glyph. The 
magician then enters a state of great excitement or 
calm, by such methods as hyperventilation, medit- 
ation, flagellation or other pain inducing practices, 
dancing or entheogenic consumption; but the most 
popular method (for obvious reasons) is sex. At the 

4. This is especially true of magicians who like to 'work alone'. 
Substitute 'charge' with 'have a wank' and you have their rais- 
on d'etre for remaining a solitary magician. Unless they like it 
when you watch. 


29 



30 Advanced Magick For Beginners 


peak of the altered state (this would be orgasm in 
the case of sex) the sigil is visualised or looked at, 
and then forgotten about. 

Sometime after the act, the desire will manifest 
in the form of a synchronicity; so if your desire is 'I 
will get laid', you might find yourself hounded by 
a rotund monster at a party, who manages to 
comer you in the bathroom as your friends sud- 
denly disappear. 

Which brings me nicely to my next point (that 
last story never happened by the way). The gospel 
is: 'you get what you ask for'. So when you state 
your desire, do not say: 'I want to have sex'. You 
will simply find yourself working instantaneous 
magick (i.e. you will want to have sex). You need to 
state what you actually want to occur — like: 'I will 
win at the races'. It pays to be specific — for in- 
stance, 'I will have sex with a beautiful lady' 
would have been a more prudent example than 'I 
will get laid'. 


Exercise 2 

1. Write down a desire. 

2. Create a sigil by omitting repeated letters, and 
then arranging the remainder into an arbitrary, 
abstract glyph. 

3. Masturbate. 

4. At the point of orgasm, visualise the sigil. 

5. Porget about it. 

6. Record the result in your diary. 



Rub A Sponge 31 


How long it will take for the desire to manifest var- 
ies, but in my experience it's usually the next day 
or so. 

And that's sigil magick! 

Sex With Stationery 

Everything I have said so far, however, is old hat. It 
is both amusing and very sad that no one has ad- 
vanced the technique of sigilisation for almost a 
century. 

Ask yourself: is there a secret mechanism to 
how magick works? Is there an unfathomable mys- 
tery hidden in the omission of repeated letters? Do 
you really believe in a Cosmic Committee for Cor- 
rect Sigilisation Process? 

Fuck the pen and paper. 

Exercise 3 

1 . Think of something you want to occur. Men- 
tally state it. 

2. Now randomly create, using your imagina- 
tion, an abstract glyph. 

3. Decide that the glyph represents that state- 
ment. You have a sigil. 

4. Go and "'charge' it, and wait foT the result. 

5. Record the outcome. 


finished? Now try this: 



32 Advanced Macick For Beginners 
Exercise 4 

1. Think of something you want, but make sure it 
is not the same desire you chose for Exercise 

2. Mentally state it. 

3. Remember the sigil you created for the first ex- 
ercise? Visualize the same sigil, but now de- 
cide that the sigil represents this statement 5 . 

4. 'Charge' it and wait for the result. 

5. Record the outcome. 


Hmmm. Could this mean that what we use to rep- 
resent our desire is arbitrary? And what does this 
say about the sigilisation process, and therefore 
magick itself? 

Secret Chief Dancing Bear 

It doesn't stop with glyphs; instead of a geometric 
doodle, you could use a number, or a combination 
of numbers. Or how about a word, nonsensical or 
otherwise? 

What if we decide that a gesture represents your 
desire instead, like a wave of the hand? Or some 
other physical movement, like a dance? What if we 
decide that a certain dance means it will rain? You 
didn' t think that really worked, did you? 


5. Experience has shown that you can even get someone else to 
decide what your sigil means, and it still works. For more on 
this, investigate Remote Viewing. 



Rub A Sponge 33 


Exercise 5 

1 . Open a book at a random page, and select the 
first three words from a random sentence. 

2. Think of something you want to occur. Men- 
tally state it. 

3. Decide that those three words mean the same 
thing as your statement. 

4. Masturbate, and at the point of orgasm, state 
those three words (whether mentally or out 
loud is up to you). 

5. Record the result. 


Exercise 6 

1. Invent a dance (this can be as simple or as 
complex as you like — from a simple swaying 
motion to a full-blown routine). 

2. Think of something you want to occur. Men- 
tally state it. 

3. Decide that the dance means the same thing as 
your statement (you can do this by saying 
your statement out loud just before step 4 — 
this is sometimes known as a "statement of in- 
tent") . 

4. Dance for ten minutes (ox longer if you just 
can't help yourself). 

5. Record the result. 



34 Advanced Magick For Beginners 


White Van Man 

Everything so far, although capable of delivering 
the goods, isn't really... exciting, is it? I mean, how 
corny is a rain dance? And after your 103rd sigil, 
the fun in imagining a couple of lines and a 
squiggle tends to wane a little, doesn't it? 

What would happen if you stated your desire, 
then decided that whatever you did immediately 
after meant the same thing as the statement? What 
would happen if you could do anything, so long as 
you decide what it means, and you get your result 
regardless of method? 

I'll tell you what — you become an artist. The 
emphasis shifts from anxiety over results to aes- 
thetic consideration. What's stopping you? You can 
make your magick funny, witty or serious; ecstatic, 
absurd or deranged; profound or delirious. 

Want to get laid? Why not cover yourself in jam 
and stick photos of attractive ladies or gentlemen 
to yourself? 

Got a disease? Rub a sponge on the affected 
area, and then throw it off the top of a rollercoaster. 

You can even make yourself rich by baking your 
credit card in a butter cream layer cake, and have a 
tasty treat to boot! 


Exercise 7 

1 . Think of something that you want to occur. 

2. Invent a ritual. This can be absolutely any- 
thing at all, but if you need somewhere to 
start, obtain items to use as representations of 



Rub A Sponge 35 


the people or objects involved with your de- 
sired outcome, and act out that outcome. For 
instance, if your desire is 'S.M. will change her 
mind and decide to give me the pay rise I 
asked for', you might use an inflated balloon 
to represent her head, which you pop as a rep- 
resentation of her 'changing her mind'. 

3. Decide that your ritual means the same thing 
as your statement (again, you can do this by 
simply saying your statement out loud before 
step 4). 

4. Perform the ritual. 

5. Record the experiment. 


What The Hell Does All Of This Mean? 

Let me tell you: 

Magick is an art because it has no laws, only ar- 
bitrary aesthetics that dictate method (as long as 
you decide what an experience means, you can do 
anything, and it works). 

Magick is a science because it has methodology 
(however arbitrary), with results that can be cor- 
roborated by peers through independent enquiry 
(just like you did, when you performed the exer- 
cises). 

Magick is a culture because it has implicit social 
and ethical considerations (now you know that it 
works, what will you do with it? How has it 
changed your relationship with the world?) 



36 Advanced Magick For Beginners 


Magicians (in their various guises) have always 
strived to understand 'how' magick works so that 
they might be able to do it 'correctly'. But whenev- 
er a magician wonders 'what is the correct method 
of getting a result?' they are falling victim to the 
fog of simplicity — because what you do, and the 
result you get, is your decision. There are no laws 
(unless you create them) and there are no secrets 
(unless you pretend). 

So if magick is limited only by your imagina- 
tion, just how beautiful will you make your ma- 
gick? How ecstatic? Will magick be the most fun 
you've ever had in my life, or just the reason your 
wrist aches? 



4. In The Beginning Was The Word 
Or: 

'HowTo Do Magick' 

H ere's a fundamental instruction in perform- 
ing any act of magick: 

1. Decide what you want to occur. 

2. Ensure that what you want to occur has a 
means of manifestation. 

3. Choose an experience. 

4. Decide that the experience means the same 
thing as what you want to occur. 

5. Perform the act / undergo the experience. 

6. Result. 

Examples of specific magical acts, such as sigilisa- 
tion, divination, sympathetic magick, possession, 
evocation and other unspeakable depravities, will 
be given in the following chapters, all within the 
glorious context of this arbitrary outline. 


37 




5. Method To The Madness 
Or: 

'The Fallacy Of Magical Law' 

A rbitrary magical methods (such as sigilisa- 
tion) are frequently mistaken for absolute ma- 
gical laws. As I have already outlined in chapter 3, 
it must be stressed that no method or technique is 
essential to magick. 

In this chapter, I will discuss four common 
methods that are frequently mistaken for magical 
laws. However, as arbitrary methods, we are not to 
regard them as superfluous or useless; rather, they 
are to be considered aesthetically. How much fun 
can you get out of using them? As 'game rules', 
how well do they promote or encourage magical 
invention? 


The Sympathetic Method 

From cave paintings of a successful hunt to your 
ex:'s head on a dartboard, the belief in 'like causing 
like' is perhaps as old as Man himself. Sympathetic 
magick is wonderful for encouraging or develop- 


39 



40 Advanced Magick For Beginners 


ing magical innovation. For instance, if you 
wanted to get rid of your boss, do you acquire a set 
of action figures and play out an office drama of 
what you want to happen? Or do you draw a little 
picture of him, chew it up and spit it out of your 
office window? 

To be crude, it is true that 'like causes like', but 
it is also true that 'unlike causes like'. Consider the 
use of the nonsensical sigil as outlined in chapter 3. 
It is painfully obvious, even after the most cursory 
consideration of the concept of similarity, that to 
equate two things is a decision made by the magi- 
cian. Do you think there is a Universal Similarity 
Department, run by a crack team of elemental in- 
spectors, who will descend upon the doodle of 
your boss to measure how well you've captured 
his likeness? 

Just as similarity is a decision, so is the meaning 
of an event. Whether it's playing with action men, 
or slapping yourself on the forehead with a ba- 
nana, if you decide the experience means your 
boss will bugger off, then he will. You just need to 
make the decision, and perform the action. 

A magical act does not need to be sympathetic to 
the desired result in order for it to work. 

The Magical Link Method 

If you are going to be performing an act of magick 
that involves working directly on a person, then 
traditionally you are going to need what is com- 
monly referred to as a magical link. This takes the 
form of some kind of genetic material (such as hair, 



Method To The Madness 41 


blood or nail clippings) or an object that belongs to 
tb.it person (such as a toothbrush or item of jew- 
ellery). Alternatively, you can create an object with- 
in a ritual that can then be put into contact with the 
person, such as a powder sprinkled across his or 
her path (commonly used in African /Caribbean 
sorcery) or in the form of a gift, such as a soft toy. 

It is often stated that you cannot work effective 
inagick without the magical link. 

But isn't it possible to work magick on a person, 
say with a sigil, just by writing his or her name? 
And what about the example used previously un- 
der the sympathetic method, where a picture is 
drawn of a person? 

The truth is, with magick, you get what you ask 
for. If you know someone's name, and include it in 
your stated desire, such as 'Mary Higginbottom 
will be cured of her chicken pox', you will get that 
result. 

The trouble comes when you consider the fact 
that there is more than one Mary Higginbottom in 
the world. Granted, it isn't very likely that you'll 
suddenly come across a different Mary Higginbot- 
tom who has just recovered from chicken pox, and 
it is also true that a little tweaking of the statement 
of intent, such as including her address, will en- 
sure a better result. However, the traditional ma- 
gical link does avoid writer's cramp, and is also in- 
dispensable when it comes to working accurate 
magick on someone you do not know (for instance, 
to affect a thief that regularly steals cash out of a 
shop register, you could leave a ritually 'charged' 



42 Advanced Macick For Beginners 


coin or banknote in the till, to form the link for the 
desired magical result). 

Yes, you can have a traditional magical link, but 
it only serves as part of an accurate magical de- 
cision. Whether a part of that magical decision in- 
volves a six page physical description of a person, 
a very bad likeness in biro, or a toenail clipping is 
immaterial, so long as you remember you will get 
exactly what you have asked for. 

A magical act does not need a traditional magic- 
al link in order to have an effect on a person. 

The Gnosis Method 

A very recent 'indispensable' magical technique to 
hit the occult scene is the idea of gnosis. First men- 
tioned in Liber Null, gnosis is used to describe any 
altered state of consciousness induced through a 
wide variety of activities (see chapter 3 for a list of 
these activities). 

It is true that gnosis works as a magical tech- 
nique, with many reasons given for its efficacy, 
from allowing a desire to be 'buried' within the 
subconscious, which is (apparently) where a desire 
needs to go in order to bear fruit; all the way to in- 
creasing the amount of energy available to 'put 
into' a desire, thereby enhancing its manifestation. 

However, although gnosis is often considered 
common to all magical traditions, many 
African/ Caribbean approaches (such as Quim- 
banda) do not use altered states of consciousness 6 


6. Possession does not require the person being possessed, or 
'the horse', to enter a trance, although being possessed is cer- 



Method To The Madness 43 


in order to work magick. Of course, we don't need 
lo examine such traditions for evidence of the ar- 
bitrary nature of gnosis; we simply need to con- 
sider the efficacy of the sympathetic method. 

Gnosis is not necessary for magick, but it is one 
method. So how might we best understand gnosis 
alongside other methods that do not use altered 
slates of consciousness? 

It goes without saying that gnosis can be used 
in your magick as part of a chosen aesthetic, such 
.is the subconscious or energy models mentioned 
above. Like any other magical act, it does what you 
decide it does within the ritual. 

But it is blindingly obvious that you can enter 
an altered state, 'charge' a sigil, and get a result, 
without even being aware of any explanation, or 
working within an aesthetic such as the subcon- 
scious or energy models. 

Independent from artistic considerations then, 
let's consider what is actually experienced during a 
ritual using gnosis. 

Gnosis, or an altered state of consciousness, 
only becomes part of a magical act at the moment 
you undergo the experience you have decided 
means the same thing as your desire. In other 
words, at the moment you experience the visual- 
isation of the sigil or the chosen action. 

What occurs here is exactly the same as what 
occurs during sympathetic magick; you decide 
what an experience will mean, then you undergo 
that experience. 


tairvly a different state of consciousness (if the horse is con- 
scious at all). 



44 Advanced Magick For Beginners 


There is no difference between the experience of 
a visualised sigil, and the experience of sticking 
pins in a doll, if you have decided they both mean 
the same thing. However, you don't need gnosis to 
make the doll work. 

So why do you need gnosis to work a sigil? 

Actually it isn't necessary, but when you first 
start practicing magick, you need a little help over- 
coming a mental habit that very rarely poses a 
problem when performing a physical action. If you 
create a sigil and visualise it, you will discover that 
you must make an effort to resist desiring the out- 
come of the visualisation. It is very easy to change 
the experience of visualising the sigil into a differ- 
ent experience from the one previously decided. 

As an example, say you've created a sigil that 
means: 'I will win some money'. 

Instead of undergoing this experience: I will 
win some money (which is what the experience of 
your visualised sigil means), you undergo this ex- 
perience: I hope this sigil works. Beginners are 
rarely aware that they are deciding to experience 
the latter instead of the former, and that the key to 
magick lies in what you experience. 

Hoping a sigil works is still an act of magick — it 
just has instantaneous results (i.e. you experience 
the hope that your sigil works). 

Gnosis, as part of a magical process, can be seen 
as an environment conducive to experiencing men- 
tal phenomena in exactly the same way as physical 
phenomena, with the same mental attitude, say, of 
moving your legs, or throwing a ball. 



Method To T he Madness 45 


In light of the above, it makes sense that gnosis 
is usually described as a state of 'being without de- 
sire'. 

Gnosis helps you experience your chosen de- 
cision, but gnosis is not necessary in order to ex- 
perience that decision. 

A magical act does not need gnosis in order to 
work. 


The Amnesia Method 

This method usually goes hand in hand with sigil- 
isation. After the act, you make a willed effort to 
forget the act, and the sigil. 

In the subconscious aesthetic, this ensures the 
desire remains in the subconscious, where it will 
come to fruition. 

This is the only explanation I've ever come 
across for the amnesia method, but even if you are 
not working with the subconscious aesthetic, ex- 
perience has shown that forgetting your magical 
act helps to ensure your desire will manifest. 

Many of the criticisms made earlier concerning 
gnosis are applicable here. Although amnesia is 
helpful, especially for the beginner, it is not essen- 
tial in making your magick work, and is usually 
not applicable when you've used a method that 
rests solely on a physical experience, such as the 
sympathetic approach. 

What happens when you remember an act of 
magick? 

Remembering a magical act or experience is 
similar to the beginner visualising a sigil without 



46 Advanced Macick For Beginners 


gnosis. You will tend to create an instant magical 
result: you hope your magick works. 

You revert from your original experience (the 
sigil or act, meaning 'I will win some money') to 
the experience: 'I hope I win some money' or 'I 
hope my magick works' . 

To hope or wish is the qualification that you do not 
have what you want. You cannot have your chosen 
experience, and the unintentional experience 
(which is the desire for your chosen experience), at 
the same time. When you desire, you are making a 
magical decision and so an instant magical result, 
although, as a beginner, you are unaware that you 
are doing so. 

With time and practice, it will become possible 
to remember the magical act without working ma- 
gick against yourself. Of course, it is a lot harder to 
desire the outcome of a magical act when the 
memory of what you actually did makes you wet 
yourself with laughter. 

A magical act does not need to be forgotten in 
order for it to work. 


OK... 

So now we know that some of the more popular 
'magical laws' are not essential to performing an 
act of magick:. In order to understand how these 
'magical laws' fit in with the instruction given in 
chapter 4, over the next page there's a table with 
examples of how you might perform a magical act 
to get your boss to resign, using the arbitrary 
methods weVe discussed. 



Method To The Madness 47 


So: what are you waiting for? 

Exercise 8 

1. Bearing the outline in mind, create and per- 
form four rituals using the first four methods 
given in the table overleaf, without perform- 
ing the fifth. 

2. Record the results. 



48 Advanced Magick For Beginners 


Outline 

Sympathetic 

method 

Gnosis 1 sigil 
method 

1. Decide what you 
want to occur. 

My manager will 
resign 

My manager will 
resign 

2. Ensure that what 
you want to occur 
has a means of mani- 
festation. 

I do have a man- 
ager and there is 
the possibility for 
him to resign. 

I do have a man- 
ager and there is 
the possibility for 
him to resign. 

3. Choose an experi- 
ence. 

Chewing up a pic- 
ture of my man- 
ager and spitting it 
out of the window 

The visualisation 
of an abstract 
glyph 

4. Decide that the 
experience means the 
same thing as what 
you want to occur. 

Chewing up a pic- 
ture of my man- 
ager and spitting it 
out of the window 
means my man- 
ager will resign 

The writing out of 
step 1, the removal 
of repeating letters 
and the construc- 
tion of an abstract 
glyph out of what 
remains (alternat- 
ively, you could 
just decide any ab- 
stract glyph means 
the same thing as 
step 1) 

5. Perform the 
act/undergo the ex- 
perience. 

Chew up a picture 
of your manager 
and spit it out of 
the window 

While in gnosis, 
visualise the sigil 
then block all 
memory of the sigil 
out of your mind 
until he's buggered 
off. 

6. Result. 

Within a 

day/week/ month? 

Within a 

day 7 week/ month? 

























Method To The Madness 49 


Magical link 
method 

Nonsensical ma- 
gical act 

The magical act of 
desiring 

My manager will 
resign 

My manager will 
resign 

I hope my manager 
will resign. 

1 do have a man- 
ager and there is 
the possibility for 
him to resign. 

I do have a man- 
ager and there is 
the possibility for 
him to resign. 

I do have a man- 
ager and there is 
the possibility for 
him to resign. 

Throwing my man- 
ager's pen out of 
the window 

Tying a shoe to a 
tree, running 
round it three 
times, then spitting 
on it 

My immediate ex- 
perience 

Throwing my man- 
ager's pen, which 
is magically linked 
to him, out of the 
office window 
means my man- 
ager will resign 

Tying a shoe to a 
tree, running 
round it three 
times, then spitting 
on it, means my 
manager will 
resign 

What I am experi- 
encing now means 

I hope my manager 
will resign 

Throw your man- 
ager' s pen out of 
the window 

Tie your shoe to a 
tree, run round it 
three times and 
then spit on it 

This was already 
happening at step 

2; it is due to this 
that it is difficult to 
realise that being 
in a state of desire 
is an act of magick 
— with an instant- 
aneous result 


Within a Within a The result has 

da yt week/ month? day/week/ month? already manifested 



























6. A Model Magician 
Or: 

'HowTo Believe' 


A popular aesthetic in occultism at the moment 
s science. Making magick look scientific is 

easy: 

I . Come up with an explanation for how magick 
works and call it 'a model' or 'theory' (for in- 
stance, Chaos Magic becomes Chaos Magic 
Theory, or the belief in spirits is referred to as 
'the Spirit Model'). 

2. Abbreviate the name of your explanation, and 
where possible any techniques or methods too 
(for instance. Chaos Magic Theory becomes 
CMT). 

3. Describe your explanation or model using al- 
gebra and mathematics. 

4. Reference scientific principles from a branch of 
science (such as quantum mechanics) in your 
rituals. 


51 



52 Advanced Magick For Beginners 


5. Describe magick using scientific jargon and 
terminology (magick is 'a technology', or an 
act of 'meta-programming'). 

There are many more methods, such as referring to 
magical texts as 'papers', but I'm sure you can 
come up with further examples should you wish to 
work with the scientific aesthetic. 

Remember: the scientific aesthetic is not the 
same thing as the scientific method. As stated earli- 
er, we can apply the scientific method to magick 
(and it must be applied for it to be science), but the 
scientific method is not the current culture of sci- 
ence. Dressing in a white lab coat, using specialist 
jargon to describe the scientific method, or invest- 
ing belief in the current favourite theory or model 
for quantum effects, does not make you a scientist. 

However, just because something is an aesthetic 
doesn't mean it is 'wrong' or useless. The question 
isn't 'is it correct?' but 'does making my magick 
look "scientific" float my boat?' 

Culture Vulture 

Beyond culture then, to what extent are explana- 
tions or models useful for the magician? 

It has often been assumed that working with 
different models of magick is beneficial to the ma- 
gician, as it demonstrates the arbitrary nature of 
any viewpoint, and allows the magician to use be- 
lief as a tool for creating magical effects. This is re- 
ferred to as 'belief shifting'. 



A Model Magician 53 


However, there is a big difference between us- 
ing a belief or model, and adopting a belief as an 
explanation. 

Explanation provides an intellectual under- 
standing of a subject. It changes nothing but the in- 
tellectual viewpoint of the person adopting the ex- 
planation. This is evident by the ease at which you 
can change your mind and adopt a new explanation, 
and the reason why so many people talk about 
conditioning and yet act exactly the same as every- 
one else. 

Preferring one explanation to another for a 
couple of weeks is not belief shifting. 

If you wish to change your experience or view- 
point, then you need to actually experience a dif- 
ferent viewpoint or model, as an aesthetic within a 
magical act. 

For a model to be of any use at all it must cease 
being an explanation and become an actual event. 
Chapter 4 tells you how to do this in terms of the 
arbitrary ritual outline, but a much simpler way is 
literally to say that if you want to make an idea or 
belief true, you need simply to act on it. 

The act is the experience of the belief. The act 
makes the belief true. 

Just for clarification, the act is steps 3 to 5 of the 
ritual outline. 

Of course, you may protest that you don't delib- 
erately decide that an action means the same thing 
as your belief, nor do you ponder what experience 
you are going to use, when you perform an action. 
You just do it. 



54 Advanced Magick For Beginners 


This is true, and this is where the ritual outline 
becomes cumbersome and largely unnecessary 
beyond making the magical act explicit. 

A Wonderful World 

If all you need to do is act on a belief to make it 
true, then if you want to live in a happy, wonderful 
world, all you need to do is act like you live in a 
happy, wonderful world. This can be anything 
from a full-blown ritual act to something as simple 
as telling yourself the world is a fun, good place to 
be. 

Of course, just saying this once won't change 
much — try it, and see how fast you revert back to 
thinking and acting as if the world isn't a happy, 
wonderful place. In order to work magick on the 
self effectively you must replace the habitual ma- 
gick that you do everyday with new habitual ma- 
gick. This means repetition. 

Although I've said that all you need to do to 
make a belief true is to act on it, please do not 
think that if you believe you can fly, then jumping 
off a tall building will make it so; remember step 2 
of the ritual outline. Ensure there is a means of 
manifestation for the belief. For a belief to manifest 
in the material world, it must be within the game 
rules of the material world. Humans do not fly. 

Humans can, however, remake themselves as 
they see fit. It's possible to ditch a crappy world 
view for a good one; swap depression for joy; pess- 
imism for optimism; or anxiety for peace. 



A Model Magician 55 


Exercise 9 

1 loll yourself you are stupid, ugly, and no one 
likes you. 

2 Do it everyday for two weeks. 

I Record the results. 

Exercise 10 

I Tell yourself you are intelligent, attractive and 
everyone loves you. 

Do it everyday for two weeks. 

I Record the results. 

C ompare the results from exercise 9 with those of 
exercise 10. Choose one for life. 

But I Like Arguing Down The Pub 

If your reality rests solely on the magical act, and 
so you can change your experience as you see fit, 
then any viewpoint or belief is true at the moment 
you experience it. 

To argue about 'how magick actually works', as 
if the truth is not in the experience itself, is indicat- 
ive of a failure to understand magick. 

An example of this is the ubiquitous debate on 
the occult scene as to the true nature of spirits, usu- 
ally taking the form of a discussion around 'are 
they real', versus 'are they just amplified parts of 
my psychology?' If you decide to interact with a 



56 Advanced Magick For Beginners 


god and do so, but then go down the pub to tell 
your friends you believe gods are simply parts of 
your personality, you have failed to understand 
that the truth is in the experience. You may believe 
gods are part of your psychology, but belief only 
becomes genuine when it is experienced. 

If you want to work with the different parts of 
your psyche, then take up psychotherapy and 
work with them. This is still magick — you have 
chosen a belief and acted upon it. This isn't an ar- 
gument for a preferred model, but an emphasis on 
experiencing belief, whatever that belief may be. 
Don't work with a spirit, and then dismiss the 
truth of your experience and deny the fact that 
your reality is your decision, by claiming spirits are 
something other than spirits. 

Exercise 1 1 

1. Do not wait for the 'correct' explanation before 
doing any magick. 

2. Whether in a ritual space or not, choose a be- 
lief, and act on it (Choose a belief that doesn't 
necessitate hurting or killing anyone; believing 
that your mother has been replaced by an alien 
bent on world domination also isn't very 
healthy. A good example might be deciding to 
believe in God, and acting on it by going to 
church or praying everyday). 

3. Change your beliefs frequently (for instance, 
once you do believe in God, become a rational 
Buddhist and take up Vipassana). 



7. What's In A Name? 

Or: 

'Magical Mottos And Oaths' 

O ne of the most misunderstood and largely un- 
dervalued magical acts is the adoption of a 
magical name, as is customary in the Western tra- 
dition of magick. In the past this has been taken 
very seriously by secret magical societies, as it 
sometimes is today, but usually for the wrong reas- 
ons. It is common to be attracted to magick simply 
for the fun of magical culture — dressing up in ex- 
travagant robes, speaking archaic barbarous words 
in a booming voice, meeting up in dark, secret 
places with fellow conspirators against the norm, 
and announdng yourself as Prometheon the Grand 
Arch Master of the Pyramid. Magick attracts the 
pretentious like flies to shit, and Lord knows there 
are too many ham magicians out there who take 
themselves too damn seriously. 

With postmodernism came Chaos Magic and 
Discordianism, and the advent of the humorous 
magical name — after all, magick doesn't need to be 
serious in order for it to work, does it? Prometheon 


57 



58 Advanced Magick For Beginners 


became Potatoface the Slowly Reclining, and ma- 
gick became a bit of a laugh. Magick also attracts 
yahoos like flies to shit, and there are too many 
ham magicians out there who think themselves too 
damn funny. 


Get Over It 

So is the magical name more than just a device for 
hamming it up? 

Once we get past the allure of magical culture, a 
magical name or motto serves a very specific and 
irrefutable magical function, and the funny or seri- 
ous nature of a name bears this out. The magical 
name is the sum of the magician's approach, un- 
derstanding and experience of magick. It is im- 
possible for it to be anything else. 

At first, when magick is novel and fun, a name 
may be chosen that sounds whacky or outrageous, 
like Frater Fabulous or Soror Sandwichmaster 7 . Or 
perhaps it may be recognised early on that magick 
is a developmental process, and so a name that ac- 
knowledges the anticipation of the arrival of a 
truly magical identity is adopted — like Frater Void 
or Soror Unnamed. It may be that magick is taken 
very seriously indeed and a name is created using 
Qaballah — this will inevitably produce a name re- 
miniscent of those favoured by Victorian secret so- 
cieties, like Frater Yechidah or Soror I.A.O. 


7. Frater and Soror are Latin for 'Brother' and 'Sister' respect- 
ively. 



What's In A Name? 59 


Deed Poll 

I performed an act of magick to generate my first 
magical name, which isn't surprising considering I 
was of the opinion that magick should be divorced 
from conscious deliberation. The result was my ap- 
pearance in a friend's dream, holding what she de- 
scribed as a 'festooned stick'. I took the name Fes- 
toon — suitably strange, and indicative of the fact 
that I wasn't yet aware of my true magical nature 
— I was covered, or 'festooned', with my everyday 
personality, so to speak. 

As my approach to magick changed and my ex- 
perience deepened, so too did my name and its 
meaning. My magical motto became much more 
specific to my emerging nature, as I discovered my 
purpose in life in light of a series of intense Holy 
Guardian Angel workings (see chapter 14). But this 
isn't always the case with every magician — some 
magicians start off serious, only to lighten up and 
adopt a more relaxed and fun approach to magick. 
Some magicians don't change their approach at all 
and remain with the same persona for their entire 
magical career. Some magical orders require a 
change of magical name with each grade attained, 
but this doesn't necessarily indicate a revolution in 
magical attitude or approach. Whatever the cir- 
cumstances of your adopted magical persona, 
there is no escaping the fact that the magical name 
determines who you are as a magician, and it 
should at least be acknowledged that the identity 
you have chosen is an act of magick preformed on 
the self. 



60 Advanced Magick For Beginners 


If you choose a superficial and bonkers magical 
name, what does that say about your attitude to 
magick in general? Do you think this approach is 
indicative of the fact you're only dabbling with 
magick? 

If you choose an intellectual or symbolically 
complex magical name, do you think perhaps your 
expectations of magick are woefully off the mark? 
Are you being pretentious? 

How do you see yourself developing in a ma- 
gical sense? Do you have a plan, and what name 
might express this aspiration best? 

Exercise 12 

1. Devise and adopt a magical name you are 
comfortable with, using the means you find 
most suitable. 

2. Once created, investigate what the name says 
about your approach, perception and under- 
standing of magick. Record the results from 
adopting this name (this will be ongoing). 

3. Revise your magical name as and when neces- 
sary. 


The Magical Oath 

Picture the scene: a shadowy chamber lit by 
candlelight, swirling incense smoke, a robed and 
hooded assembly, the glint of sharp steel as a blade 
is pressed against the throat of a bound and naked 
young man. The subject of this terrible ordeal re- 



What's In A Name? 61 


peats the words spoken to him by the looming fig- 
ure holding the dagger, swearing by his very soul 
to keep silent about the group's activities and the 
identities of its members, over penalty of unspeak- 
able torture and death. 

Six months later, the young man receives an e- 
mail informing him he can no longer come to the 
pub with the Order of the Massive Serpent, be- 
cause he posted one of their rituals on an internet 
site without asking first. 

Torture and death indeed. 

Poked With A Stick 

You could be forgiven for thinking that the above 
is just one more example of the predictable histri- 
onics of the magical scene — a lofty, portentous oath 
is sworn in blood only to result in no longer being 
friends. 

However, the magical oath is generally just as 
much misunderstood and undervalued as the ma- 
gical name. While it is true that to all appearances 
the actuality of breaking the typical occult group 
oath results in nothing like the punishments prom- 
ised, it should be borne in mind that a magical 
oath engenders a magical result. It is foolish to take 
the apparent profane events surrounding the 
breaking of a magical oath as either the success or 
failure of the oath, if those events are not exactly 
what were asked for. 

The magical oath binds the magician to a 
chosen future — and the truly magical oath of a 
group or order will have the exact magical con- 



62 Advanced Macick For Beginners 


sequences it states, regardless of the apparent 'ac- 
tual' events that occur when the oath is broken. 

It cannot be stressed too strongly — be careful 
what you agree to, because just like the magical 
name, to take an oath is to perform an act of ma- 
gick on yourself! 


Debt 

Of course, the magical oath can be taken for all 
kinds of reasons, not just group affiliation. You can 
swear to stop certain habits and implement new 
ones; to highly achieve at an event or as the result 
of a certain activity; to radically alter your world 
view; or to devote your life to a specific cause. 

When I was a young and naive magician I at- 
tempted and failed to make magick a part of my 
day-to-day life to such an embarrassing extent that 
I decided to take a magical oath to remedy the situ- 
ation. Just like magical names, the efficacy of an 
oath is not dependent on how humorous, preten- 
tious or cheesy the magician might be. 

Still very much seduced by turn-of-the-twenti- 
eth-century magical culture, I signed my name in a 
suitably dramatic fashion to the following oath as 
recorded in my magical diary: 

1 solemnly swear to I.A.O. that I will attain to 
Godhead; l further put myself at the disposal of 
the Secret Chiefs, and swear to play my part in 
the initiation of mankind. Witness my hand: 

[Signed A. Chapman] 



What's In A Name? 63 


A few good joints later and the oath was con- 
veniently forgotten. Imagine my surprise almost a 
decade later when the 'Secret Chiefs' actually came 
to collect on my promise... 

Exercise 13 

1. Very carefully consider devising and signing a 
magical oath. The oath can be as cheesy, hu- 
morous, pretentious or as tasteful as you like. 
However, be flippant at your own risk. 

2. Record the results. 




8. Got Your Number 
Or: 

The Qualitative Practicality of Symbolism In Ritual 

B efore the advent of Chaos Magic, the Western 
magician was expected to study and memorise 
a vast symbolic language composed from various 
magical sources — such as the Egyptian, Hermetic 
and Alchemical schools — before being taught any 
practical magick. This tended to make magick a 
somewhat intellectual pursuit within many of the 
Victorian magical orders, with the majority of clas- 
sical practitioners appearing mostly all mouth and 
no trousers. 

After Chaos Magic, with the bare bones of prac- 
tical sorcery made available in any good bookshop 
and presented in a manner any half-wit could im- 
plement, the emphasis previously placed on sym- 
bolism was left looking rather misplaced. For ex- 
ample, why bother memorising the various 
columns of Crowley's 777 before even attempting 
some actual magick, when most 'real world' ma- 
gical results can be gained through the use of a 
simple sigil? 


65 



66 Advanced Macick For Beginners 


Bend Over 

Nothing teaches quite like direct experience. The 
sooner the magician gets down to practicing ma- 
gick, no matter how easy, boring or simple the 
technique employed, the better. Chaos Magic has 
certainly done the Western magical world a great 
service in this respect. But as we know, what is ex- 
perienced during ritual is our decision — so what 
might it mean to employ a complex symbolism 
during the ritual act? Beyond perhaps adding a 
certain aesthetic, or an element of fun, might the 
use of symbolism serve a practical purpose? 

Consider a ritual to evoke an entity. True 
enough, given enough practice we can perform 
any designated action in order to engender the re- 
quired result (see chapter 11 for more on this). But 
what if, as well as performing the designated ac- 
tion (say, reciting barbarous words), we were to 
employ a magical phallic wand specially consec- 
rated to manifest entities, with which we draw the 
entities seal? And what if incense is burnt that is 
deemed commensurate with the nature of the en- 
tity being summoned? 

Therefore as well as the original action to evoke 
the entity, we have a further two levels of complex- 
ity in the operation. If we consider the fact that a 
magical result is a synchronicity, or the occurrence 
of two events with the same meaning, does it not 
follow that the complexity of the meaning of the 
outcome will reflect the complexity of the meaning 
involved in the ritual? 

In other words, more meaning in equals more 
meaning out! 



Got Your Number 67 


Filthy Rich 

It cannot be made too explicit that the application 
of complex symbolism does not mean an increase 
in quantitative results, but an increase in the qual- 
ity of the result. The quantification of magick can 
only be entertained when causality is still con- 
sidered adequate as a description of the magical 
act (we'll explore this in greater detail in chapter 
14). With a quantitative approach to magick, the 
simple sigil engenders the same number of results 
as the overblown symbolic rite — i.e. one! But if we 
consider the two magical acts in a qualitative 
sense, the symbolic rite creates a more meaningful 
result due to the richness of the meaning employed 
during the ritual. 

However, the novice must not try and run be- 
fore he or she can walk. It is essential during a ritu- 
al that every element of the magical act has a clear 
purpose and a reason for doing it. It is better to de- 
cide what one action means and undergo that ex- 
perience, than to attempt to employ a thousand 
symbols not fully understood and end up confused 
in the middle of a cumbersome and overly cerebral 
rite. 


Magical Language 

So where might we begin in order to learn this 
'magical language' for use in the magical act? How 
are we to make sense of so many symbols from so 
many traditions? 



68 Advanced Magick For Beginners 


If we were to accept that the universe is com- 
posed solely of ideas, and that the most elementary 
expression of an idea, and its relationship with oth- 
er any other idea, is mathematical in nature, would 
it not be possible to attribute any phenomena 
whatsoever to number? 

If it were really possible to attribute every phe- 
nomenon or every symbol to a number, we could 
develop not only a mnemonic system beyond par- 
allel, but also an intuitive, coherent means of un- 
derstanding every symbol in relation to every oth- 
er. 

The symbolic complexity of a ritual would then 
not only be a matter of the material symbols em- 
ployed during ritual, but on the breadth and depth 
of the magician's symbolic association developed 
by using such a numerical system as outlined 
above. 

Thankfully for us such a system already exists, 
and seems to have existed in various cultures 
around the world for millennia. Today we know it 
as the Qaballah. 


Exercise 14 

1. Choose a Qaballah: Hebrew, Greek, Latin, 
English, GoN, etc, purchase a good book on 
the subject and memorise the alphabet with its 
numerical values. 

2. Develop a 'book of numbers': Write down 
every number from 0 to 1,000. Work out the 
numerical value of all of the ideas that are im- 
portant to you (using the Qaballah you have 



Got Your Number 69 


chosen), and write them next to the corres- 
ponding number. Add words as and when ne- 
cessary. 

3. Study the Tree of Life, and work out where 
each word in your 'book of numbers' belongs. 

4. Study all possible mathematical relationships, 
and ascertain what these relationships mean 
for the ideas to which you apply them. 

5. Classify every phenomenon you experience in 
terms of the Tree, until it is habitual. 


Exercise 15 

1. Devise a simple ritual for a specific result. Per- 
form it and record the results. 

2. Devise a ritual with a similar result as number 
1 above, but this time employ a rich symbol- 
ism, such as the use of appropriate incense, 
colour schemes, robes, candles, sounds, music, 
food, drink, physical acts, etc. Record the res- 
ults. 

3. Compare and record any differences between 
the results for 1 and 2. 




9. The World As We Know It 
Or: 

The Available Means Of Manifestation' 

I n chapter 1, I stated that what can be experi- 
enced through magick is limited only by your 
imagination, but how you experience a magical 
result is limited by the available means of mani- 
festation. 

The available means of manifestation is the 
world as we know it and a bit more besides. 

We tend to consider the sensations that make up 
our five senses as 'reality'. This is where all the ac- 
tion takes place, and this is where we encounter 
our most visceral experiences. Of course, there are 
also the mental and emotional categories or levels 
of experience, but as these are private events and 
exempt from consensual corroboration, they are of- 
ten considered less 'real' (and so less important) 
than the physical world. Last and certainly least in 
our descending scale of consensual reality comes 
dreaming — not only is this subjective, but it actu- 
ally occurs in a different state of consciousness and 
exhibits laws of an order completely different to 


71 



72 Advanced Magick For Beginners 


those experienced during the waking state, or 
what we call 'normal life'. 

The idea that some experiences are more valid 
or 'real' than others sneaked into Western culture a 
few centuries ago with the advent of Rationalism. 
Once reason had become the highest authority (as 
opposed to metaphysical or divine experience) we 
were left with no option but to consider anything 
not easily rationalised as delusional or hallucinat- 
ory. In other words, our world became limited to 
only those experiences immediately identifiable as 
belonging to either the rational, emotional or phys- 
ical levels of experience. 

Considering the fact that we as a culture have 
effectively 'tuned out' any type of experience not 
considered 'real' for the past three hundred years, 
it should come as no surprise that our magical cul- 
ture has followed suit. The sole criterion of today's 
effective 'practical' magick is the occurrence of a 
quantitative result: did the magical act cause a real 
world material event to occur? Yes or no? 

Mental 

However, we need only consider what actually oc- 
curs during mental /emotional /dream experience 
to see that our current reductionist material view 
of reality is confused. 

A dream is only considered illusory once the ex- 
perience is over and we return to the 'real world', 
but this does not mean the actual experience of the 
dream is any less genuine whilst it is occurring. 
Would it not be silly to believe a thought illusory 



The World As We Know It 73 


because it isn't an emotion? Are we not committing 
the same fallacy when we regard all other levels of 
experience in light of the physical level? 

Whereas the average westerner is conditioned 
to ignore and dismiss various parts of his or her 
experience, the magician actively adopts an inclus- 
ive exploratory approach to the various levels of 
his or her being through personal, direct experi- 
ence. It should come as no surprise that the prac- 
tice of magick will inevitably lead to the types of 
experience the average westerner would consider 
fantastic, simply because that experience belongs 
to part of the means of manifestation not normally 
considered real. 


Low Down 

So far we have categorised experience as follows: 
physical, emotional, mental, and dream. With 
dream we can also include the imagination, as both 
types of experience share fundamental character- 
istics, and revert to the traditional heading for this 
category, which is 'astral'. 

There are also another three planes we can add 
to the list, described in more or less every magical 
tradition the world over, but whose existence can 
easily be corroborated through certain practices: 
these are the etheric, metaphysical and non-dual 
planes. Before we explore these however, let's take 
a closer look at the astral. 



74 Advanced Magick For Beginners 


Astral 

Most human beings are intimate with the physical, 
emotional and mental realms on a daily basis, and 
generally their understanding of these levels is 
much more advanced than their understanding of 
the astral. While it is true that our imagination is 
more or less in constant use with daydreaming, 
planning and fantasising, the attitude of seeing the 
imagination as an illusory function of the mind, 
and dream as a peculiarity of sleep, has stunted 
our exploration of the astral realm as a plane with 
its own specific laws, flora and fauna. 

The astral realm can be fully accessed in two 
ways: lucid dreaming and astral projection. The 
first method involves the cultivation of self-con- 
sciousness during dreaming, whereas the second 
method requires the cultivation of dreaming whilst 
awake. Whichever technique is used, it should be 
borne in mind that a realm is being explored com- 
plete with its own intelligent inhabitants, peculiar 
rules and specific dangers. Remember: just because 
it is the astral realm, it doesn't mean the experience 
is illusory. 

If you wish to experience the astral realm via lu- 
cid dreaming, try the following: 

Exercise IS 

1. Keep a dream diary. As soon as you wake up, 
write down everything you can remember 
about your dreams. If initially you fail to recall 
anything it is important you still attempt the 



The World As We Know It 75 


exercise every morning. Eventually recall will 
become easier and the ability to remember all 
your dreams without the use of the diary can 
be developed through perseverance. Record 
any results. 

2. On a daily basis and during waking hours, at- 
tempt to change the colour of the floor you are 
standing on through will power alone. Even- 
tually this should establish itself as a habit that 
will be expressed whilst dreaming, triggering 
lucidity. Record your results. 

3. Perform an act of magick to experience a lucid 
dream. Record the results. 

4. Once lucidity is established, it may prove diffi- 
cult to prevent the dream from dissipating. 
The only solution to this is repetition. 
However, with practice, lucid dreaming will 
allow you to travel in your astral body to 
wherever you might wish to go on the astral 
plane — you can construct temples and sacred 
spaces, evoke entities and experiment with 
shape changing. But be warned: if you don't 
have a good banishing ritual (see chapter 11) 
under your belt or a means of protection, you 
are leaving yourself wide open to astral attack. 
As always, record your results. 

If you wish to experience the astral plane through 

astral projection, try the following: 



76 Advanced Magick For Beginners 


Exercise 1 7 

1. Lie down and relax. 

2. Become aware of your imaginary body. Al- 
though you are essentially imagining the body, 
there should be an element of allowing the 
sensations of the astral body to arise of their 
own accord. 

3. Now move around in your imagined form, see 
with your imaginary eyes, hear with your ima- 
ginary ears, etc. For some, astral travel comes 
easy, but for a lot of people it can be quite diffi- 
cult. If at this point you are struggling to 
'leave' the physical body and sense with your 
imaginary senses, there is only one possible 
course of action — practice! Some find it useful 
to move a physical limb, remember what the 
physical sensation felt like, and then use that 
memory as a basis for moving the correspond- 
ing astral limb, as an exercise in slowly build- 
ing up the astral form. However I very much 
believe in simply repeating the above exercise 
— usually, the 'knack' is suddenly gained and 
the problems vanish, much like with lucid 
dreaming. Keep in mind that you are trying to 
access something that is already there, which 
you already experience every night. 

4. Explore! However, be cautious — not all astral 
beings are who they say they are, and not all 
beings mean well. Again, it is prudent to have 
mastered a good banishing ritual. If you wish 
to gain a greater understanding of a certain 



T he World As We Know It 77 


idea, travel to its astral abode. For instance, if 
you wish to explore Malkuth on the Tree of 
Life, you can create a door with the necessary 
attributes (such as the appropriate colour, 
symbol, and material peculiar to Malkuth) to 
take you there. 

5. Be sure to return the astral body to the physic- 
al body at the end of the practice — who knows 
what might happen to it left unattended... 


Etheric 

Residing between the physical and emotional 
levels of experience, the etheric level is the realm of 
subtle energetics, and includes the experience 
known as prana in India, chi in china, ki in Korea 
and Japan, Wilhelm Reich's or gone, Yoruban ashe, 
ka of the Egyptians, the Polynesian mana, nefesh of 
Judaism, and the Aboriginal maban (this is of 
course just a small selection of traditional ex- 
amples of this phenomenon). We have taken the 
title for this category from the European alchemic- 
al name for the experience, which is ether. 

Ether can be considered the 'life force' or the 
fundamental energy inherent in all things, al- 
though it should not be confused with conscious- 
ness itself. Traditionally ether is intrinsically linked 
with the breath, and most traditions teach breath- 
ing exercises as a means of accessing this experi- 
ence, as well as the use of specific postures. Ether 
is used for healing in practices such as Reiki or in 
the 'laying on of hands', and can be used to cause 



78 Advanced Magick For Beginners 


injury through internal martial arts such as Ba 
Gua, Tai Chi and Hsing Yi. 

However, perhaps the most powerful applica- 
tion of ether is as a means of accessing the meta- 
physical plane (see below). In many etheric tradi- 
tions, such as kundalini or kriya yoga, the etheric 
force is often depicted as a snake or serpent resid- 
ing at the bottom of the spine, which through a 
combination of breathing and posture is induced to 
travel up the body, awakening various magical 
powers as it goes, until it reaches its destination 
just above the crown of the head to result in a 
metaphysical experience. 

Ether can be considered the interface between 
the body and the mind. We can influence ether 
through visualisation and intent, which in turn in- 
fluences the body. Hence many etheric arts appear 
to those that have never experienced the etheric as 
simple visualisation exercises, such as the use of 
imagined symbols in reiki, or visualising the arms 
as made of iron in Hsing Yi, or the hundreds of 
variant chakra or energy centre systems found in 
Hinduism and Tantra. Experience of the etheric is 
essential before these techniques can be under- 
stood and practiced properly. 

Given enough practice we can also experience 
the etheric body, but bear in mind that the astral 
and etheric bodies are often confused. Whereas the 
astral body inhabits the astral plane, which is un- 
mistakably a unique environment, the etheric body 
seems to overlap both the astral and physical 
worlds. The transition to the etheric body can be 
quite an intense 'physical' experience, usually in- 



The World As We Know It 79 


volving a great buzzing sensation that can be quite 
unpleasant. Generally, accounts of out of body ex- 
periences (OBEs) are usually describing experience 
of the etheric plane, although many amateurs will 
describe OBEs as astral projection. 

In my experience and that of others, accessing 
the etheric body is much more of a challenge than 
accessing the astral form. Although intense medit- 
ative practice can help with this, the following four 
exercises have proven the most effective at furnish- 
ing experience of the etheric, if not a full-blown 
OBE experience: 


Exercise 18 

1. Sit in a relaxed, comfortable position with 
your back straight. 

2. The following is one complete round of a basic 
pranayama exercise incorporating alternate 
nostril breathing: 

3. Inhale through the left nostril, closing the right 
with the thumb, to the count of four. 

4. Hold the breath, closing both nostrils, to the 
count of sixteen. 

5. Exhale through the right nostril, closing the 
left with the ring and little fingers, to the count 
of eight. 

6. Inhale through the right nostril, keeping the 
left nostril closed with the ring and little fin- 
gers, to the count of four. 



80 Advanced Magick For Beginners 


7. Hold the breath, closing both nostrils, to the 
count of sixteen. 

8. Exhale through the left nostril, keeping the 
right closed with the thumb, to the count of 
eight. 

9. Start by practicing three rounds and build up 
slowly to twenty rounds. Once this exercise 
becomes easy, the count can be extended 
providing the ratio remains 2:8:4. 

10. Record the results. 

11. Investigate other pranayama and breath work 
exercises. 


Exercise 19 

1. Stand with feet shoulder width apart, back 
straight, with a slight bend to the knees. Relax 
the shoulders and let your arms hang by your 
side with a slight curve at the elbow. The in- 
side of the arms should not be touching the 
sides of your body — imagine a tennis ball un- 
der each armpit to gauge the correct distance. 
The hands should be completely relaxed. 

2. Stand in this position, without moving at all, 
for 15 minutes, eventually building up to 1 
hour. 

3. It is not essential to keep your awareness on 
the body during this exercise for it to work, 
and you can even watch television or listen to 
music should you feel bored. Sooner or later 



The World As We Know It 81 


persistent pains may develop in certain areas 
of the body during the practice. Classically 
these pains are considered etheric blockages 
that will eventually dissipate through contin- 
ued practice, and so it is important to maintain 
the posture for the allocated time. 

4. The results of this simple exercise can be quite 
astounding. Preliminary results are generally 
experienced in the hands first, and can be any- 
thing from the awareness of subtle sensations 
such as tingling, vibration, fullness, coldness 
or hotness, all the way to ether moving your 
limbs of its own accord. Whatever happens, re- 
member to write it down. 


Exercise 20 

1. Take up kundalini yoga. 

2. Record any results. 


Exercise 2 1 

1. Design an act of magick for experiencing ether 
/ the etheric body / having an out of body ex- 
perience. 

2. Perform the rite and record the results (this ex- 
ercise will work wonderfully in conjunction 
with one of the practices given above). 



82 Advanced Magick For Beginners 


Metaphysical 

A metaphysic is simply a language for describing 
events at the profound or mystical level of experi- 
ence, which transcends but includes the physical, 
etheric, emotional, mental and astral planes. Meta- 
physical experience falls into two main categories: 
states of absorption and stages of insight. 

Techniques that engender states of absorption 
can be defined as the practice of reducing aware- 
ness to a single experience whilst excluding all other 
experience. Examples of this kind of practice are yo- 
gic concentration exercises, entheogenic consump- 
tion, sex, flagellation, breath work, dance, etc. 
States of absorption are usually referred to as 
trances, and are rather misleadingly called 'gnosis' 
in Chaos Magic. States of absorption are a key ele- 
ment of sigil magick (see chapter 3). 

The specific characteristics of a state of absorp- 
tion largely depend on expectations brought to the 
exercise used to induce the state. For instance, in 
Theravada Buddhism it is possible to practice and 
experience eight types of trance called Jhanas 
through concentration exercise. Similarly, if using 
breath work to enter trance from a rebirth per- 
spective, the absorption state will predictably carry 
the characteristics of a traumatic experience. It's 
possible to induce any kind of experience with ab- 
sorption states given enough practice and the use 
of the appropriate focus, and intense bliss, past life 
recall and visions are all possible. The fact that the 
magician becomes 'absorbed' in the exercise has 
fooled many into believing that absorption in an 
experience such as 'nothingness' or some other re- 



The World As We Know It 83 


fined and subtle perception is the equivalent to ex- 
periencing the goal or end result of the metaphys- 
ical process, which as stated earlier is experienced 
in stages as opposed to being a state. 

Techniques that initiate stages of insight can be 
defined as the practice of maintaining an aware- 
ness of the immediate sensations that make up 
reality whilst allowing those sensations to arise 
and pass away of their own accord. Rather than be- 
coming absorbed in such a practice, the continued 
observation of reality in the present begins a cycle 
of progressive insight into the nature of reality, 
with recognisable and predictable stages and a def- 
inite end result, sometimes referred to as enlight- 
enment or illumination. This is the Great Work of 
magick. Due to the tendency of the mind to 
wander, a degree of skill in concentration is neces- 
sary to perform insight practice correctly. As a res- 
ult, most insight exercises usually include a focus 
such as the breath to anchor the awareness in the 
present (for this reason, a light absorption state can 
be a great aid in practicing insight); however, 
whereas in concentration exercises all other sensa- 
tions are excluded from awareness, in insight prac- 
tice all experience is apprehended and allowed to 
arise and pass of its own accord in conjunction 
with the primary focus. It can be seen then that the 
difference between absorption and insight is a 
subtle one, and it is possible to initiate the stages of 
insight by any of the exerdses used to attain ab- 
sorption states by simply expanding, rather than 
contracting, the awareness during the practice. 
Classic examples of insight practice are vipassana. 



84 Advanced Magick For Beginners 


centred prayer, puja and other devotional prac- 
tices, and gaining the Knowledge and Conversa- 
tion of the Holy Guardian Angel (see chapter 13). 

The metaphysical process is cyclical in nature 
and is composed of three basic stages: a plateau, a 
trough and a peak. 

The plateau is a period of novelty, where magical 
practice is interesting and progress is steady. In- 
sights come easily, and the plateau culminates in 
an event I like to call Naive Enlightenment. Naive 
enlightenment can include, but is not limited to, 
the following phenomena: trance-like events, dis- 
solution of boundaries, visions of bright light, feel- 
ings of bliss, oneness, vibration, love, great enthu- 
siasm for non-dualism, the belief you've experi- 
enced God /the Tao/ the Truth, the belief enlighten- 
ment has occurred as a single event, as opposed to 
a process. 

The trough quickly follows naive enlightenment, 
and practice becomes difficult and unpleasant. The 
success enjoyed during the plateau is gone, and the 
magician can experience any number of negative 
emotions, at varying degrees of intensity, in regard 
to perception itself. The trough can include, but is 
not limited to, the following phenomena: feelings 
of fear, disgust, and hate, desire for deliverance, 
psychosis, unpleasant bodily sensations, and sleep- 
iness. The trough is sometimes referred to in other 
systems as the 'Dark Night of the Soul', and can 
last anywhere from a few hours to a number of 
years, the latter usually as a result of buying into 
the naive enlightenment event. 



The World As We Know It 85 


The peak arrives with a gradual equanimity to- 
wards phenomena: peace is made with perception. 
Magick is no longer the slog it was during the 
trough, and a certain feeling of mastery prevails. 
The peak reaches a climax with the occurrence of 
the absolute as a peak experience. This marks a 
fundamental insight into the nature of reality, and 
with repetition of the cycle the occurrence of the 
absolute will develop into a plateau experience, 
with the eventual end result of the process being 
complete illumination or enlightenment with the 
occurrence of the absolute as a permanent adapta- 
tion. 

For a more in-depth discussion of the meta- 
physical process, please see my essay Crossing the 
Abyss: How to do it and ivhat to expect. 

It should be noted that many teachers and tradi- 
tions in both the East and West have confused ab- 
sorption states with insight stages, with some prac- 
titioners being completely oblivious to the fact that 
a metaphysical process with stages even exists at 
all. Considering the ease in which an absorption 
state practice can become an insight exercise, it 
should come as no surprise that many dabblers in 
magical techniques have accidentally initiated the 
process only to become effectively 'stuck' in a stage 
without realising it, let alone knowing how to pro- 
gress. This can spell bad news if the stage happens 
to be the trough! The only remedy to such a situ- 
ation is the habitual practice of insight. If that 
doesn't sound too appealing, or if you would 
rather not engage with the process, it is best not to 
dabble with magick at all. 



86 Advanced Magick For Beginners 


In the end, the difference between a state and a 
stage is a question of immediate access: if a mystic- 
al event can be experienced at will, and the access 
and intensity of that experience can be improved 
with repetition, we are most certainly looking at a 
state that we can enter and exit. If a mystical event 
occurs, but can only be repeated after passing 
through a number of recognisable events before- 
hand, we are looking at a stage of the metaphysical 
process. 


Exercise 22 

1. Sit comfortably, preferably in a meditation 
posture. 

2. Select an object to concentrate on. This can be 
anything from a spot on the wall, a sound or 
mantra or a visualized shape such as a yellow 
square. 

3. Fix your attention on the object. Every time 
you become aware of something other than 
the object, simply return your attention to it. 
This will occur frequently at first, but will im- 
prove with time. 

4. Persist for at least 15 minutes in the beginning, 
extending the sitting period as your ability de- 
velops. 

5. Record any results including the number of 
breaks from the object. 



The World As We Know It 87 


6. In addition to the above exercise, study and 
experiment with as many trance inducing 
practices as possible, and record the results. 


Exercise 23 

Compare and contrast the results from exercise 22, 
above, with the exercises given in Chapters 12 and 
14. 


Non-Dual 

The ultimate level of experience is a mystery. Ex- 
perience of the non-dual is not really an experience 
at all, as by its very nature no 'experiencer' or ex- 
perience is possible at this level, but nevertheless 
the practices that engage the metaphysical stages 
of insight lead to the occurrence of the non-dual 
during the peak of the cycle. Repetition of the in- 
sight cycle will eventually lead to the occurrence of 
the non-dual as a permanent adaptation, which is 
when the magician is considered illuminated or 
enlightened. This is the Great Work of magick. 

Whereas every other level of experience demon- 
strates relative and subjective shallow features as 
well as objective deep features, the non-dual is the 
only level that is absolute and objective in itself. 
The non-dual is the truth with a capital T. 



88 Advanced Magick For Beginners 


Reality 

Although I've categorised experience as physical, 
etheric, emotional, mental, astral, metaphysical 
and non-dual, it must be borne in mind that we 
never experience these various levels in isolation. 
Reality is the total experience of all these levels 
simultaneously — even when focused on one par- 
ticular experience we are still experiencing every 
other level, even if we aren't immediately aware of 
the fact. The totality of reality is therefore our 
available means of manifestation, and so the great- 
er our mastery of each of the levels of experience, 
the greater the variety and depth of the magical 
results we can enjoy. 

Magick, when practiced at all levels, is the ex- 
pansion of the self in all directions. 



1 0. The Dirty F-Word 
Or: 

'An Introduction To Working With Spirits, Gods 
And Demons' 

O ne of the most rewarding fields of magical 
practice is interaction with non-human intelli- 
gences, or working with spirits and gods. This can 
take many forms, from creating your own entities 
to practicing a religion. 

In the monotheistic mainstream traditions of the 
West, faith is the means by which we interact with 
non-human intelligences. For many magicians, 
faith has become synonymous with swallowing 
authoritarian dogma via a complete circumvention 
of the reasoning faculty, and as such is now con- 
sidered a bit of a dirty word. 

Anyone For Cake? 

So what is the difference between magical interac- 
tion with spirits and the Western monotheistic tra- 
ditions, or what we usually call religion? What im- 
mediately springs to mind is ineffectual ritual. 


89 



90 Advanced Magick For Beginners 


From the age of three, up until I was ten, I sang 
hymns and prayed daily at a Church of England 
school. In that seven-year period, nothing spiritual 
in terms of the Christian narrative ever happened 
to me. I never saw evidence of God, Jesus or Mary; 
I never had a prayer answered; I never felt 'a pres- 
ence'. That cardboard had no meaty goodness. 

There is of course the question of sincerity. Did 
God ignore me because I lacked faith? There are 
Christians who claim experience of their God — 
and the glassy look in their eyes as they smugly 
hug themselves is enough to convince me of genu- 
ine experience. Yet I distinctly remember believing 
in Jesus and his gaseous dad; after all, they got me 
at a young age. So the fault must lie in what I was 
actually doing. 


Silly Bob 

Let us consider prayer. In the Church of England, 
this generally involves heaping praise on God, ex- 
pounding your inadequacies as a worthless 
wretch, and then asking for forgiveness. It's pretty 
obvious you're not exactly commanding Big G into 
a 'triangle of art'. And when you get specific, 
kneeling at your bed, asking 'Please Lord, help Bob 
'No Knees' Robson see the error of his gambling 
ways, etc', you are hoping, desiring, that God will 
respond. However, your desire is the qualification 
of the absence of what you actually want — i.e. you 
are experiencing this event: I hope a god will listen to 
me. 



The Dirty F-Word 91 


If we look at magical practice or religious tradi- 
tions where spirits or gods can be traded with, or 
compelled, we can see that the interaction is the 
qualification of the requested result. The experi- 
ence here is: I am interacting with a god. Appropriate 
results must necessarily follow. 

Those Christians that have experienced their 
God must have decided to. 

What you experience in terms of your interac- 
tion with non-human intelligences rests in a magic- 
al decision. As such, we must question what we 
mean when we use the word 'faith'. I began this 
chapter with the common definition of faith as be- 
ing that of 'an unquestioning belief in something, 
regardless of proof'. 

I offer a re-evaluation: 'Faith' is at the heart of 
every single experience you have, because what 
you experience rests solely on a decision, which 
does not require an explanation for it to exist. 

Faith is such a dirty word for non-religious 
Westerners because our primary example is a de- 
cision to have no result; therefore, we think faith 
means blind belief with no apparent benefit. In 
terms of Christianity, faith is simply the decision to 
have no experience of God. When we practice ma- 
gick with a spirit, even in the absence of any phys- 
ical indication of its presence, our faith is the de- 
cision to interact with that entity. 


Death = Happy Time 

So why on earth would a Christian /Jew /Muslim 
choose to have no experience of his or her God? 



92 Advanced Macick For Beginners 


Well, there is a certain amount of coercion from the 
governing bodies: as long as we remain in a state 
of desire when we petition God, we won't face 
eternal damnation in the afterlife. 

If we look at the monotheistic system as a 
whole, we can see that it is based on keeping the 
devotee in a state of desire permanently. It is not 
your place to demand anything from God, so you 
must hope; the benefit of devotion is promised at 
the end of your earthly existence, so you must re- 
main in a state of desire. And let us not forget, 
bonking is very bad. 

Desire is a magical act that leads nowhere. De- 
sire is a prison. 

Any other magical act necessitates a move away 
from desire, and is therefore a move towards free- 
dom. 


Time To Get The Tin-Foil Hats Out 

The Church has been very sneaky, using magick to 
render its members permanently ineffectual, whilst 
denying or damning the very thing that keeps 
them in that state. Which begs the question — did 
the creators of these religions (and by this I don't 
mean Christ, Moses or Mohammed) know what 
they were doing? 

At this point, it would be very easy for me to 
make the claim that there is an ancient, secret glob- 
al network of black magicians, which aeons ago 
created organised monotheistic religion in order to 
enslave mankind for its own dark ends. 

But then, I don't want to get kicked out, do I? 



1 1 . God Bothering 
Or: 

'How To Work With Spirits, Gods and Demons' 

W orking with spirits, gods or other entities is 
very simple: you decide to. Like this: 

1. Decide why you want to work with an entity 
(this can be anything, from a specific reason 
like wanting to increase your wealth, to the ex- 
ercise of religious devotion). 

2. Pick an appropriate entity (so if you wanted to 
perform some magick related to love, an ap- 
propriate goddess to work with might be 
Venus. There is also no reason you can't pick 
the spirit of someone who has died to work 
with, like an ancestor 8 ). 


8. If you choose an entity that would love to ruin your life and 
your mental well being, make sure you work with it in the tra- 
ditional method, or with some other form of protection. As an 
example, there is a group of spirits known as the Goetia (to be 
found in The Lesser Key of Solomon the King) that traditionally 
require various names of God, a triangle for the spirit to be 
conjured into, and a cirde for the magician to stand in, for the 
protection of the magician. I have encountered numerous ma- 

93 



94 Advanced Magick For Beginners 


3. Choose a representation of the entity to work 
with; this could be physical (like a painting or 
statue — either bought or made by yourself), or 
imagined (by visualising the entity's form — 
what does it look like /smell like /sound like?). 

Alternatively, if you know it, you can just work 
with the entity's sigil or seal in place of the entity's 
actual form. 

Remember: if you choose to visualise the entity, 
it doesn't mean you are not addressing a real intel- 
ligence; what you experience is the truth. 

4. Now talk to him or her. If you don't know 
what to say, consider how you would talk to 
any stranger. Be polite and friendly. 

5. If you know what the entity likes, give him or 
her an offering, and in return ask for help with 
whatever problem may be at hand. It feels silly 
to have to say this, but remember: if you want 
to interact with the entity, you must decide to 
interact with the entity, by doing it. 


gicians who think such protection is superfluous, their argu- 
ment usually being 'other cultures don't need protection to in- 
teract with their spirits.' But that' s because their spirits aren't 
the Goetia. It is true that many African /Caribbean /Brazilian 
traditions (such as Quimbanda or Voudon) interact with spir- 
its that share similar names and seals with Goetic spirits, but 
these spirits are still not the Goetia. If you want to work with 
the Goetia, then work with the whole of the Goetia. If you 
work with the Goetic demons without protection, they will 
fuck you up. Badly. If you want to work with spirits the way 
'other traditions' do, without protection, then work with spir- 
its that do not require it. 



God Bothering 95 


Offerings can take many forms, such as food, 
flowers, alcohol, tobacco, art works and even 
breath. Two of the most 'powerful' offerings that 
entities from all walks of life seem to prize above 
all others, are blood and sex. 

Offering blood does not require amputation or 
murder (disappointing, I know) — a single drop of 
blood extracted via a sterilised lancet and dabbed 
on the entities representation will suffice. 

Similarly, in the case of a sexual sacrifice, an 
orgy isn't necessary (but if you're going to be at 
one anyway, what the hell?). Simply anointing the 
entity with sexual fluids from a dedicated act of 
masturbation is adequate. 

It must be stressed that both blood and sex sac- 
rifices should only be used in extreme cases — they 
guarantee exceptional results, but if used fre- 
quently some spirits will expect nothing less in the 
future — and then where do you go from there? 

6. Once you've said everything you need to say, 
thank the entity and say goodbye. 

7. It is customary to perform a banishing ritual 
here — see below for details. 


Hello? Is Anybody There? 

It must be remembered that non-human intelli- 
gences can only communicate through what is 
available — if you don't have great visionary ability, 
don't expect the entity to pop up and shake your 
hand. 



96 Advanced Macick For Beginners 


If all you do is address the entity, give an offer- 
ing, ask for help and give thanks, without any vis- 
ible manifestation or a booming voice or objects 
floating around your room, the magick will still work 
(unless, of course, you're rude and expect 
something for nothing). 

If you want more than a one-way conversation, 
it can be prudent to offer a means of communica- 
tion when working with a spirit, such as a divinat- 
ory device like a pendulum or Ouija board. Anoth- 
er good means is to ask the entity to communicate 
with you through your dreams. 

Unless an entity has a special interest in you 
(this does happen), it may take a while before the 
entity starts visiting you spontaneously or helping 
you out at times of need without being asked. This 
is when the real benefit of forming a relationship 
with a non-human intelligence becomes apparent. 

Now The Ritual Is Over, What Do I Do With 
The Body? 

On a practical note, if you've decided to give your 
entity an offering that isn't actually used up during 
the ritual (such as incense), what do you actually 
do with it after the ritual? 

Well, short of the entity actually telling you 
what to do with it, I would recommend leaving 
food offerings on the altar, or in some other place it 
would not be disturbed, until it starts to smell. I 
would then either bury it somewhere, rededicating 
to the entity, or if the offering has been there for 
some time, throw it away. In the case of something 



God Bothering 97 


that already smells, such as a bleeding cow's heart, 
the faster it gets in the ground, the better. 

In the case of alcohol or other drinks, you could 
leave them to evaporate, or pour them, rededic- 
ated, as a libation on the earth. 

Objects, such as works of art, can be buried or 
burned. 

Saying that though, there's nothing quite like a 
big pile of cigars, flowers, burning incense, 
candles, bizarre fetishes and numerous bottles of 
40% rum to make your altar look the business 9 . 

How To Create Familiars 

Of course, you don't have to work with an existing 
god or spirit. You can always make one up. This 
type of spirit is usually referred to as a familiar or 
servitor. If you can think of a task you would like a 
spirit to do, consider what kind of spirit might be 
most appropriate for the job. What would it look 
like? Sound like? Smell like? Give it a name and/or 
a sigil. Next, visualise it, address it and ask it to 
perform the task. Alternatively, you can find / make 
a material representation of the spirit, and address 
that. 

Remember to be specific and don't expect the 
spirit to come running back with a big bag of gold 
if you've asked it to get you some cash — the result 
will manifest as a synchronicity. 


9. A. word of warning: if you, or an ignorant friend, decide to 
talce a dedicated offering off of the altar for yourself, then you 
are stealing from a spirit. I shall say no more. 



98 Advanced Magick For Beginners 


Prolonged use of the spirit will strengthen it — if 
you visualise the familiar's form, it will progress- 
ively become more vivid and may appear when 
you don't call it — becoming more adept at its job to 
boot. 


How To Do A Banishing 

So what do you do when your created entity starts 
getting on your tits (for example, throwing crap 
around your gaff)? Well, it's probably time to get 
rid of it. In terms of a created familiar, you could 
visualise the spirit dissolving into energy that you 
reabsorb, or you could burn its material represent- 
ation and sigil. To get rid of an entity you have 
summoned, you will require a banishing ritual. 

Many people believe that banishing serves no 
other function than psychological reassurance. But 
as I have said, if you decide that's what it does, 
then that's what it does. Personally, I prefer to 
throw uninvited demons (that jump on me in the 
middle of the night) out of my house, rather than 
just fostering a feeling of being 'centred'. 

I find it's generally a good idea to banish before 
any magical act in order to remove any lurking 'in- 
fluences' afterwards (unless of course you want 
whatever it is you have summoned to linger 
around). 

Banishing, like all acts of magick, can take any 
number of forms, the limit of which is your ima- 
gination. For example, if you have any friends that 
happen to be a god or spirit, you can ask these to 
aid you in banishing the space, or alternatively you 



God Bothering 99 


can command any unwanted influences to dis- 
perse in the name of a god or spirit. You can even 
visualise a vacuum cleaner sucking up any linger- 
ing thoughts and feelings, or a bright light that dis- 
solves any unwanted presences (perhaps growing 
out of your head to encompass the space). 

Of course, there are many traditional forms of 
exorcism or banishing available, such as the Lesser 
Banishing Ritual of the Pentagram, the Gnostic Penta- 
gram Banishing Ritual, and the Star Ruby, should 
you want somewhere to start. 

HowTo Get Possessed 

Possession, invocation or channelling — whatever 
you want to call it, letting an entity communicate 
through your body is good fun. 

There are two very simple traditional methods 
for achieving this: 

1. Address the entity in exactly the same way as 
described previously, and ask or call it to pos- 
sess you (or, if you are working in a group, 
then ask or call the spirit to possess the chosen 
'horse' — this is the person to be possessed, 
whom the entity will 'ride'). 

2. Pretend to be the entity, adopting its form 
through an act of imagination, and through 
speaking as though you are the entity, until the 
entity starts acting through you with no con- 
scious effort on your behalf. 



100 


Advanced Macick For Beginners 


However, from what we know of the magical 
act, it is possible to get possessed by an entity 
through other means, from the sympathetic meth- 
od to a completely nonsensical act. For instance, 
you could tap a picture of yourself with a statue of 
the chosen entity, until you are possessed, or you 
could decide that you will be possessed by n (in- 
sert chosen entity name) through eating some 
'charged' bread, and awaiting the result. 

The duration of the magical act used for the 
spirit to possess you, before you get the desired 
result, will vary from ritual to ritual, and from 
'horse' to 'horse'. It may be two minutes or it could 
be ten — just don't expect to suddenly black out 
and wake up an hour later, with mysterious 
bruises and someone else's trousers on. 

Possession is a gradual process and you need to 
let it happen or you will dispel the effect. 

Like all things, invocation may take a few at- 
tempts before you have any degree of real success; 
but it is a lot easier and a lot less frightening than 
the beginner might assume. It takes talent in this 
field or a good deal of practice before you can get 
to the stage of actually failing to recall what you 
did whilst you were possessed. 

So what do you do once the entity has arrived? 

Like any magical act, you should have a reason 
for doing it, and hopefully you've picked an entity 
that can help you with this. 

Interact with the entity as described earlier — 
have a chat, make offerings, ask for oracular in- 
formation or for help with a problem. 



God Bothering 1 01 


You may find that the possession will end of its 
own accord, and may not last as long as desired; 
either way, thank the entity for coming, say good- 
bye and banish. 

In the case of a possession that lasts longer than 
desired, you will need to thank the entity, ask it to 
leave and banish, banish, banish! If in a group set- 
ting, administer a direct banishing on the individu- 
al (drawing a pentagram over the person is always 
a good one). In extreme cases, a bucket of cold wa- 
ter in the face has proven effective. 

How To Conjure An Entity To Visible 
Manifestation 

Come on, admit it — this is what you've been wait- 
ing for, isn't it? 

Traditionally, the method is exactly the same as 
described at the beginning of this chapter (except 
you only work with a physical representation or 
sigil of the entity, not the visualisation of its form), 
but when you address the entity you ask or call it 
to visibly manifest, for as long as it takes to get a 
result, before you proceed with the rest of the ritu- 
al. 

Again, as with invocation, you can get an entity 
to manifest using any experience you choose, just 
so long as you decide that it means that specific en- 
tity will manifest. For instance, you could have a 
magick Ganesha hat that whenever worn calls 
Ganesha to appear. Such an act would require re- 
petition until any efficacy is developed — in just the 



102 


Advanced Magick For Beginners 


same way as calling Ganesha to manifest in the tra- 
ditional manner does. 

The quality of the manifestation depends on a 
number of factors: the entity used, the experience 
of the conjurer (i.e. how much practice he or she 
has put in), but most importantly, the available 
means the entity has to manifest. 

If you have a good visionary ability, then the 
greater the chance the entity has of visibly appear- 
ing to you. If not, you could bum a good quantity 
of incense for the entity to form a physical shape 
out of the smoke, or perhaps use a shiny surface 
(such as a black mirror with two candles at each 
side of it) to 'see' the entity in. 

If you don't have much of a visionary faculty, 
and provide no other means, chances are you will 
have the unmistakable feeling of a presence, or 
perhaps a drop in temperature, as confirmation of 
manifestation. If you're lucky, the entity might 
even re-arrange the contents of your house for you. 

Remember: you don't need to conjure the entity 
to manifest in order to work with it. 

Now we've covered the various methods of 
working with entities, over the next page I've 
provided an example of a ritual using these meth- 
ods, and how they correspond to the outline given 
in chapter 4. 

Here we go again: 

Exercise 24 

1. Use each of the first four methods given in the 
table over the page, using a different entity 



God Bothering 1 03 


with each one, and employ the fifth method 
before and after each working. 

2. Record the results. 


Exercise 25 

1. Choose one of the entities that you've already 
used. 

2. Using your imagination, come up with some 
nonsensical action or experience (i.e. with no 
logical correspondence to the entity chosen or 
the act of manifestation). 

3. Decide that this experience means your chosen 
entity will appear. 

4. Practice, and record the results. 



1 04 Advanced Macick For Beginners 


Outline 

Entity work 

Creating a familiar 

1. Decide what you 
want to occur. 

My manager will 
resign 

I will create a familiar 

2. Ensure that what 
you want to occur 
has a means of 
manifestation. 

I do have a manager 
and there is the 
possibility for him to 
resign. 

I have the faculty of 
visualisation 

3. Choose an 
experience. 

The addressing of a 
fetish of the Aztec 
god Tezcatlipoca, 
with an offering of 
chocolate. 

The visualisation and 
addressing of a little elf 

4. Decide that the 
experience means the 
same thing as what 
you want to occur. 

Giving an offering to 
Tezcatlipoca to 
ensure my manager 
resigns means my 
manager will resign 

The visualisation of a 

little elf means I will 

create a familiar 

5. Perform the act 1 
undergo the 
experience. 

Address 

Tezcatlipoca, ask him 
to help make your 
manager resign, 
thank him and give 
him the chocolate. 
Banish. Later on, 
bury the offering. 

Visualise a little elf, give 
it a name, and tell him 
he will appear 
whenever you call, to 
carry out whatever 
tasks you wish him to 
perform 

6. Result. 

Within a day/week/ 
month? 

Whenever you need a 
bit of magick doing, call 
the familiar's name (it 
might take a few goes 
before he appears 
without needing to be 
visualised) and instruct 
him 






















Cod Bothering 1 05 


Traditional 
possession method 

Traditional visible 

manifestation method 

Banishing 

I will be possessed 
by n. 

I will conjure n to 
visible manifestation 

I will banish any 
entities present 

The entity can 
manifest through my 
body 

The entity can 
manifest using the 
smoke from the 
copious amounts of 
incense I will bum 

Entities can stop 
manifesting 

Imagining myself as 
n, and describing my 
attributes as n. 

The calling of n to 
visibly appear. 

Drawing 4 

pentagrams in the air 
with my finger, one at 
each compass point 
(N,E,S,W). 

By imagining myself 
as n I will become 
possessed by n 

By calling n to 
visibly appear I will 
conjure n to visible 
manifestation 

By drawing 4 
pentagrams in the 
cardinal directions I 
will banish any 
entities present 

Imagine yourself as 
n, describe yourself 
as n and your 
attributes as n. 

Call n to visibly 
appear. 

Draw 4 pentagrams, 
one at each of the 
cardinal points. 

Result manifests at 
the end of step 5. 

Result manifests at 
the end of step 5 
(how this manifests 
depends on what the 
entity has available 
to work with) 

Result manifests at 
the end of step 5. 





















12. One Portion Of Death, Please 
Or: 

'The Nature Of Initiation' 

S tereotypically, the occult scene is rife with 
lamenting traditionalists, decrying the lack of 
respect epitomised in the 'cherry-picking' activities 
of the chaos magician. The chaos magician, on the 
other hand, proclaims with a postmodern sneer: I 
am free from the traditionalists' ignorance! Why 
not have magick without the dogma? 

Sadly, some stereotypes are true, and you don't 
need to look far on the occult scene to see these 
particular examples in action. Magick, it seems, is 
as infected by prejudice 10 as any other culture. 

However I believe this bickering and posturing 
is indicative of a genuine problem with both ap- 
proaches; and this is no better illustrated than in 
the magicians that feel the need to either convert 
from one stance to the other, or to keep a foot in 
both camps. True enough, some conversions are 
simply a case of changing stripes and maintaining 

10. As disgusting as it is. I've actually experienced the wrong 
end of these prejudices in action. 

107 



108 


Advanced Magick For Beginners 


the same childish behaviour; but there are a num- 
ber for whom the need is genuine. 

Why is this? What is missing from the postmod- 
ern approach for its adherents to yearn for a trans- 
ition or a complimentary commitment to a single 
tradition? 

Hand Over The Secret Formula 

One of the biggest criticisms of postmodern ma- 
gick concerns its lack of initiatory knowledge. Tra- 
ditions have teachings that cannot be learned from 
books, but must be transmitted orally, or demon- 
strated. Without initiation into the tradition, these 
techniques or secrets cannot be known. With re- 
gards to postmodern magick, even membership to 
a practical magical order will only confer a certain 
level of practical prowess, with the practitioner re- 
maining on his or her own with regards to any- 
thing outside the realm of suggested practical 
methodology — which is generally available in any 
good bookshop. The postmodern approach will 
not tell you 'the truth', or provide you with mean- 
ing, nor address any moral or cultural implications 
in the use of magick. Is the chaos magician missing 
out on something here? Does the traditionalist 
really have something the rest of the occult scene 
doesn't know about, perhaps a secret technique 
beyond anything we can order over the internet? 

When it comes to the postmodern practical 
methodology, you are given free reign to use any 
technique from any tradition, which can easily in- 



One Portion Of Death, Please 1 09 


duce option anxiety — with so much to choose 
from, how do you know where to start? 

This can be a big stumbling block for beginners 
and adepts alike. The inability to know where you 
are going can be wearing after a prolonged period. 
The problem is compounded by the fact that some 
postmodern magicians will even stress that any- 
thing outside of a material result is not magick. The 
developmental maps of the Qabalists, Gnostics, Al- 
chemists, Sufis, Buddhists, Hindus and Hermet- 
i cists are deconstructed and discarded as either 
primitive cosmologies or hopelessly antiquarian 
moralities. 

Indeed, we are told that 'nothing is true, 
everything is permitted'. If we regard all ideas as 
relative, and so of equal or no intrinsic value, how 
can we fail to see the search for truth as inherently 
pointless? It doesn't take much to come to the con- 
clusion that not only magick, but also existence it- 
self, is meaningless. 

Faced with that, it isn't hard to see the attraction 
of a magical tradition, however dogmatic. 

Goggles 

The trouble is, the distinction between practicality 
and the provision of truth is a false one. 

The idea that you can be taught meaning 
through ideas is like believing you can swim be- 
cause you've read a book about it. 

Any degree of practical success with magick is 
indicative that you are on the right track. 
Everything to be learnt about magick can be 



110 


Advanced Magick For Beginners 


garnered from the actual experience itself. It only 
takes a little experience before it is apparent that 
magick is too simple, and so too big a phenomen- 
on, to be kept as any kind of secret by any tradi- 
tion. 

Now, whether you gain this experience within a 
single complete cosmogony, handed down through 
generations, or you investigate possible narratives 
that might explain what you have experienced 
after the fact, is of absolutely no consequence. There 
is no intrinsic value in explanation, beyond its use 
in the magical act. 

Both traditionalism and postmodernism (des- 
pite appearances) offer the truth. Traditionalism 
swears by its 'teachings', whilst postmodernism 
declares 'all truth is relative'. 

Both fail to realise that the truth is experience, 
not the words used to describe that experience. 
The traditionalist fails to understand the arbitrary 
nature of any idea, whereas the postmodernist fails 
to understand that the truth is not in the relativity 
of those ideas, but in experience itself. 

If we recognise the magical act as a means of ex- 
periencing truth (as opposed to offering the truth), 
with necessary artistic, scientific and cultural as- 
pects, then affiliation to a magical approach, 
whether postmodern or traditional, ceases to be a 
matter of finding the one correct answer and be- 
comes a matter of aesthetic, cultural or transforma- 
tional relevance. Do you like dressing up as a 
witch and raising cones of power in the woods? Or 
do chaospheres get you all hot under the collar? 
Do you want to be bossed around by an egomani- 



One Portion Of Death, Please 1 1 1 


ac, knowing that one day you'll discover the 
secrets of the universe, or would you rather create 
your own cult? 

The recognition of truth as a revelatory experi- 
ence is to live in a world of boundless meaning, 
free from dogma. We understand the world, yet 
that understanding is continually overthrown by a 
richer, deeper and greater comprehension. Exist- 
ence is transformed from a word into an experi- 
ence. 

Ultimately, the experience of practicing magick, 
not the people you practice it with, or the methods 
or ideas you use, is the only guru you will ever 
need. 


Apple For The Teacher 

It is customary in all magical approaches, tradi- 
tional or otherwise, for the aspirant to undergo ini- 
tiation. The word itself can be traced to ancient 
Greece where one of its many meanings was death. 
Initiation usually involves undergoing some kind 
of ordeal in a ritual setting, sometimes with a 
death / rebirth element, that marks a definite step 
away from what you were, and a step towards 
what you want to be. 

In magical terms, you cease to be an ordinary 
human and become a magician. 

The benefits of undergoing initiation are numer- 
ous. As stated earlier, in magical tradition this will 
usually involve access to previously hidden tech- 
niques or 'secrets' that the teacher or guru will 
hand down to the initiate, and more often than not 



112 


Advanced Magick For Beginners 


functions as a formal recognition of some kind of 
attainment. It is not necessary to belong to an oc- 
cult body in order to be initiated; however it can be 
beneficial to undergo an initiation ritual regardless 
of whether or not you do. This can be as simple or 
as complex as you like, and it is probably a good 
idea to incorporate a symbolic discarding of old, 
outmoded habits or ways of being, and an accept- 
ance of new characteristics you wish to have. 

Initiation can best be summed up as a transform- 
ation of the self 


Ring Any Bells? 

You can consider this an initiation if you like, be- 
cause I'm going to let you in on a little secret. Al- 
though many magicians place a lot of value in un- 
dergoing ritual initiations (especially the ones that 
like to feel 'special'), if initiation is transformation, 
then you underwent initiation the moment you 
performed your first magical act. 

Furthermore, every revelatory or transformative 
experience, from the moment you first used your 
lungs to the reading of this sentence, must be part 
of an initiatory process. As an exercise in revela- 
tion, the practice of magick can be considered an 
acceleration of this process. However, due to the 
very nature of revelation, initiation never ends. 

Whether or not you are practicing a single tradi- 
tion, or maintaining a postmodern approach, 
whether you practice alone or in a group, whether 
you are reading this because you have a genuine 
interest in magick or you just fancied a laugh, you 



One Portion Of Death, Please 113 


are already part of an initiatory process. Secrets 
and privileges are for the deluded. 

Of course, initiation that is predominantly con- 
cerned with one level of experience, such as the 
physical, does not necessitate a transformation at 
every other level, such as the emotional or intellec- 
tual. For instance, it is possible to undergo the initi- 
ations of puberty and middle age without ever en- 
gaging with the metaphysical process, or to devel- 
op rapidly at the etheric level whilst remaining 
completely ignorant of the astral. 

Initiation never ends, but it progresses at wildly 
different rates with each individual and at each 
level. 


Green Mist 

Although everyone is part of an initiatory process, 
it doesn't mean that everyone is a magician, or that 
every magician is good at magick. You need not be 
a magician to experience transformation, and if 
you are a magician, your magical ability rests on a 
level of development that is dependent on magical 
practice; so although many people may seem light 
years ahead of you in terms of obtaining magical 
results, your ability is not limited by any idea of 
natural talent or genetics. Rather, it simply means 
the more successful magicians have a greater ex- 
perience of initiation, which is something you can 
remedy by implementing a regime of daily magical 
practice. 



114 


Advanced Macick For Beginners 


Conveyor Belt 

At first glance it may appear curious that the end 
result of the metaphysical process, or experience of 
the non-dual level of experience, is considered the 
prime focus of practicing magick by all genuine 
magical traditions, as illustrated in magical devel- 
opmental maps such as the Qabalists' Tree of Life, 
the alchemical process, or the various stages of in- 
sight found in Theravada Buddhism. The goal is 
usually referred to as 'enlightenment', or as it is 
known in the West, 'The Great Work'. 

But didn't I just state initiation never ends? 

Although the practice of magick is the expan- 
sion of the self in all directions and at all levels of 
experience, the non-dual is unique in that it tran- 
scends but includes all other levels. In other words, 
although initiation never ends as a peculiar expres- 
sion at each level of experience, the direction of 
that initiation is ultimately and inescapably to- 
wards the non-dual. As the only true objective and 
absolute level of experience, the non-dual is not 
part of the process itself (every other level of ex- 
perience) and so is the only genuine accomplish- 
ment possible. 

The Great Work can only be accomplished be- 
cause initiation never ends. 

Wait A Minute... 

But if revelation cannot be known before it has 
happened, how can we possibly name, describe 
and predict a number of 'revelatory' states or the 



One Portion Of Death, Please 1 1 5 


goal of the Great Work to form a developmental 
map? 

The problem lies with thinking revelation can- 
not be known; rather, revelation is experienced. Any 
idea of knowing or not knowing is simply not ap- 
plicable. Although a map might provide the layout 
of the streets and an expectation of what can be 
found in a town, it is not the experience of visiting 
that town. In the same fashion, we can chart our 
progress and catch our 'initiatory' bearings from 
the maps drawn by previous magicians, but the 
words or diagrams are not the transformative, rev- 
elatory experience itself. 

The value in any map is in how well it describes 
and predicts your experience; whether you come 
to it through an actual decision to work within that 
map, a la belief shifting, is of no consequence. 
Without corroborating experience, the map is noth- 
ing more than a superfluous explanation. 

A Means Of Revelatory Manifestation 

If we were to consider an exclusive magical act for 
revelatory experience at the metaphysical level, it 
might look something like the table over the page. 



116 


Advanced Magick For Beginners 


Outline 

Revelatory magical act 

1. Decide what 
you want to oc- 
cur. 

I will experience revelation /enlightenment 
(or whatever the goal of a particular magic- 
al model may be). 

2 Ensure that 
what you want to 
occur has a 
means of mani- 
festation. 

We require revelatory experience at the 
profound or metaphysical level of experi- 
ence — so the means of manifestation is 
you. Perhaps addressing this level would 
therefore provide a better means of mani- 
festation. 

3. Choose an ex- 
perience. 

In the light of point 2, an experience could 
be anything from a simple posture, which 
could include hand gestures, movements, 
mantra or visualisation, all the way up to a 
full-blown ritual act (see chapter 14 for an 
example of this). 

4. Decide that the 
experience means 
the same thing as 
what you want to 
occur. 

LeP s say you've decided to sit in a certain 
posture for number 3. 

5. Perform the 
act/undergo the 
experience. 

Sit, and experience sitting. This means 
maintaining awareness of the present ex- 
perience, without making the experience 
about something else, for a given period of 
time (for example 15 minutes). 

6. Result. 

What this result may be depends solely on 
'where' you are in terms of magical/ initiat- 
ory development at the metaphysical level 
(the available means of manifestation). 

This is where predictive magical models or 
maps become indispensable. 


















One Portion Of Death, Please 1 1 7 


This magical act is usually referred to as Zazen, 
or sitting meditation in Zen Buddhism, and it is 
one of the simplest and most direct methods of ex- 
periencing profound revelation or the metaphysic- 
al stages of insight. 

No doubt you may well object, especially if 
you've actually tried meditation, that one act of sit- 
ting in a posture does not lead to 'enlightenment'. 
This is correct, and you can be forgiven for think- 
ing that the above ritual outline suggests that this 
is so. 

However, revelation at the metaphysical level is 
not a single event, state or experience, but a con- 
tinuous process, as outlined in chapter 9. This pro- 
cess is inseparable from the means of manifesta- 
tion. 

To perform an act of magick for the end goal of 
a magical developmental model, and expect a res- 
ult that does not include the process it describes, is 
akin to performing a ritual for money without fig- 
uring the physical or 'real' world into the result, 
and expecting hard cash to materialise out of thin 
air. Again, magick does not allow you to do any- 
thing outside of that which exists. 

Exercise 26 

1. Investigate as many esoteric developmental 
models and meditative practices as possible, 
such as those found in Alchemy, Qabalah, 



118 


Advanced Macick For Beginners 


Yoga, Buddhism, Sufism, Taoism, Hermet- 
icism. Gnosticism, Thelema, Tantra, etc 11 . 

2. Practice magick everyday, including some 
form of insight meditation, such as Zazen as 
outlined above. Here's another example called 
vipassana: 

• Sit comfortably. 

• Rest the attention on the physical sensa- 
tions that constitute the body. 

• Do not try and exclude any other sensa- 
tions — such as persistent thoughts or feel- 
ings — just allow them to arise and pass of 
their own accord. 

• Begin by sitting for 15 minutes at a time, in- 
creasing the duration as you progress. 

• When you forget what you are supposed to 
be doing, simply bring the attention back to 
the body. 

If you need a structure for your daily magical 
practice, you can either devise one based on the ex- 
ercises given in this book, or you can choose an ex- 
isting set of techniques from the plethora of magic- 
al approaches, such as the eight limbs of yoga. 
Liber KKK as given in Liber Kaos by Peter Carroll, 
the Invocation of the Holy Guardian Angel (see 
chapter 14 for details), Taoist energy work, etc. 

Remember: you can practice as many tech- 
niques, both original and traditional, side by side 


11. Please see the suggested reading list given at the end of 
this book. 



One Portion Of Death, Please 119 


for as long or as short a period of time as you see 
fit. Just make sure you do something everyday! 

3. Continually monitor the results obtained and 
the applicability of the various developmental 
maps to your experience, regardless of wheth- 
er you have taken your daily practice from a 
specific model or not. 




1 3. Making Omelettes 
Or: 

The Prophetic Narrative 

I t is pretty obvious, especially once you get over 
the shock that it actually works, that magick 
demonstrates something about the nature of reality 
that is incredibly difficult to explain. However, this 
doesn't stop people from trying, especially in the 
West where we are obsessed with finding 'The One 
Correct Answer'. 

Gandalf T he Master Wizard 

I once had the good fortune of participating in a 
group magical working (if you haven't tried this 
yet, it's really easy — get a group of friends togeth- 
er, and bring a ritual each for the whole group to 
perform). In the aftermath of a ritual to destroy our 
consensual reality via the detonation of an ontolo- 
gical gTenade, all three participants experienced 
the same thought, literally. This is a phenomenon 
otherwise known as telepathy — in our minds at 
least, the rite had worked. 


121 



122 


Advanced Magick For Beginners 


However, the aftermath of the ritual happened 
to involve the beginning of another ritual, with the 
aim of constructing or contacting the group 
egregore. A group egregore can be considered the 
sum of the members' personalities, and therefore 
an additional member of the group. As we began 
the process of building the egregore's personality, 
we experienced one of the egregore's characterist- 
ics as a group thought. It was pretty obvious that we 
were in direct contact with the group spirit. The 
rite was off to a flying start (the poltergeist activity 
later on proved the rite a definite success, although 
that's another story). 

So, which working was responsible for the tele- 
pathy? Did the grenade rite seem effectual only be- 
cause it preceded the effect of the egregore ritual? 
Or was the grenade responsible for the telepathy, 
and it just seemed as though we experienced 
egregore contact due to the context of the group- 
mind ritual? 

Gandalf The Masturbator 

There is of course a third option: there was no tele- 
pathy, because telepathy doesn't exist; there oc- 
curred a coincidence of similar thoughts, which 
just so happened during a demented bout of non- 
sensical, naive buffoonery in an incense-clogged 
room. 

It would be customary here to debate which 
view should be considered 'the truth'. If there were 
a bunch of magicians discussing this with a materi- 
alist, the magical view would win outright as the 



Making Omelettes 123 


consensual view; and vice versa: one magician 
against a board of paranormal debunkers would 
only inform a non-magical reality. 

However, if we look at debate as the function of 
assimilating experience into a person's model of 
reality, or narrative, I think it would be more 
prudent to investigate the question itself: what 
really happened? 

Lord Cod, Why? 

Why must we insist on one event occurring? It 
seems to me that this insistence is based on the 
idea of a false choice-restriction: you can have 
either/or, but not also/and. And what's with the 
insistence of determining a 'true' cause? Again, we 
are back to the either/ or option. 

It's pretty obvious that all three viewpoints fit 
the bill, so why pick one over the other? If not for 
aesthetic reasons, if not for the most optimistic, in- 
toxicating or empowering experience a view will 
afford, then what is there? 

Does anyone really prefer to be a meat robot, 
trapped on a rock floating in the infinite cold, in an 
unforgiving, pointless universe that happened by 
chance? Alone, insignificant, with only two weeks 
on a beach each year to look forward to? 

If we entertain the idea of also /and, we can 
have two successful rites that demonstrate a mind- 
blowing, fun and genuinely exciting existence, the 
consequence of which is a further exploration of 
superhuman powers and the development of a re- 



124 


Advanced Magick For Beginners 


lationship with a non-human intelligence. Or you 
can go to Tenerife. 


Tool 

Now the sharpest amongst you may have spotted 
a problem with the idea of accepting more than 
one viewpoint — and that is the common occult be- 
haviour of arbitrary cause assignment. To practice 
magick for a desired result is an exercise in causal- 
ity — you are attempting to cause an event, and 
should your magick work, you take the credit as 
the cause of the event's manifestation. 

Any magician worth his or her salt will tell you 
that your desire will manifest as a synchronicity; 
everyday events appear to lead to your result. The 
idea that the event is a coincidence becomes a 
moot point when for the one-hundredth rite you 
get your one-hundredth coincidence. To lay the 
cause of the event at the feet of the chaos of the 
normal world is symptomatic of a person unable to 
assimilate the story of magick into their narrative. 

However, what happens when the event doesn't 
materialise? Or, better yet, what happens when 
you get a series of events that all overlap (like the 
example with which I began this chapter)? We rap- 
idly approach a situation of convenient 'cause' as- 
signment, which engenders that ancient mystical 
phenomenon: talking crap. 



Making Omelettes 125 


Erm, It Was Like That When I Got Here 

Immersion in magick and the results obtained by 
practice will repeatedly lead the practitioner to a 
causality impasse — i.e. the idea just does not fit the 
experience. 

Now, you can carry on assigning 'cause' in a 
painfully obvious fashion, or you can fundament- 
ally revise your narrative. No, I don't mean accept- 
ing Jesus into your heart — I'm talking about ad- 
dressing the idea of cause and effect. 

After a couple of years of daily practice, you 
may find something odd occurring: you begin 
manifesting results without doing the actual work. 
That's right — you think something, and it happens. 
Alas, this isn't as great as it sounds, as it tends to 
be those 'off-hand' or flippant thoughts that mater- 
ialise; any conscious effort to control the ability 
tends to dispel it. 

There is a real danger of becoming an armchair 
'Secret Chief' when this happens, or falling into a 
state of paranoia about what events in your life 
you may be causing by accident. 

For the sake of sanity, some magicians advocate 
ignoring this phenomenon and concentrating 
solely on tried and tested techniques when pursu- 
ing a result. 

But to dismiss magical practice as unnecessary, 
or the phenomenon itself on the grounds you 
might go loopy, is a failure to realise you have out- 
grown your narrative. 

If you are experiencing magical results without 
the magical practice, what does this say about the 
practice itself? If we look at what occurs in an exist- 



126 


Advanced Magick For Beginners 


ential sense, we do not actually experience a cause. 
We see two consecutive events that share the same 
meaning — i.e. a synchronicity. There is no differ- 
ence here between a full-blown rite and a thought, 
other than a certain amount of effort. You are 
simply experiencing an increase in synchronicities, 
or to put it more precisely, your world has become 
more meaningful. 

'But', cries the Secret Chief, 'if there is no cause, 
why would you perform a rite? What would be the 
point?' 

Again, this is a failure to grasp that there is no 
difference between the thought and the rite; in 
practical terms, which necessitates operating in a 
causal narrative, you carry on as you always have 
done. The idea of something having a point (or be- 
ing pointless) is simply not applicable when we 
'step out' of causality. 

No, I Said 'The Prophet Was Hammered' 

A re-adjustment to a world based on synchronicity, 
as opposed to causality, is a step into the prophetic 
narrative. 

At the beginning of a magician's career, syn- 
chronicity will occur as a peak experience. The magi- 
cian performs a ritual in the temple, and later a real 
world event will occur sharing the same meaning. 
Causality is perfectly apt as a model for describing 
this experience. 

With continued daily practice, synchronicities 
will begin to occur that are not strictly related to 
specific magical acts. Synchronicity becomes a plat- 



Making Omelettes 127 


eau experience, and the magician experiences peri- 
odic bouts of high weirdness. At this point it 
should become obvious that something far 
stranger than causality is required to account for 
this kind of magical experience. 

Eventually, synchronicity will become a perman- 
ent adaptation. The advanced magician inhabits a 
world completely saturated with meaning, and the 
prophetic narrative has replaced causality as the 
magician's modus operandi. 

Prophecy is often confused with prediction: the 
foretelling of a specific event. However, as de- 
scribed above, prophecy deals with synchronicity 
or the occurrence of events with the same mean- 
ing. If one event occurs, another (or more) will oc- 
cur that shares a fundamentally similar nature. As 
such, the prophetic narrative is an attitude or view- 
point, and includes all magical effects, not simply 
the art of predicting the future, which is known as 
divination. 


On The Cards 

In order to divine an answer to a question, it is ne- 
cessary to have a number of representations of pos- 
sible answers to that question; and so the better 
divinatory systems, such as the I Ching and Tarot, 
have evolved into complete maps of reality where 
all phenomena can be attributed to a 'correct place' 
or meaning. The continued use of such maps will 
not only give you the ability to foresee the future 
i.e. the symbols you read for your answer will 
share the same nature as a future event, but will go 



128 


Advanced Magick For Beginners 


some way to facilitating a move into the prophetic 
narrative, or of experiencing the world in terms of 
meaning. 

Over the next page is a table that shows how a 
number of methods of divination fit within the 
context of the magical act. Have a look at the table, 
then come back and consider the following exer- 
cises: 


Exercise 27 

1. Investigate an existing method of divination 
that offers a complete map of the world, such 
as the Tarot or the I Ching. 

2. Perform a reading for the day or week ahead 
for a period of a month or longer, and record 
the results. 


Exercise 28 

1. Investigate an existing method of divination 
that offers simple 'yes' and 'no' answers, such 
as the pendulum or ouija board. 

2. Perform a divination for the day or week 
ahead for the period of a month or longer, and 
record the results. 



Making Omelettes 129 


Exercise 29 

1 . Invent your own method of divination. 

2. Perform a divination for the day or week 
ahead for the period of a month or longer, and 
record the results. 

It must be remembered that prophecy does not 
mean we have no freewill, or that everything is a 
matter of fate. Both of these ideas are simply not 
applicable, because we have removed the necessity 
of a cause, such as the self in terms of freewill, or 
the idea of God or destiny in the case of fate. 

It does, however, mean that the cornerstone of 
existence is meaning. 



130 


Advanced Magick For Beginners 


Outline 

Tarot 

2 . Decide what you 
want to occur. 

I will receive an answer to my question. 

2. Ensure that what 
you want to occur 
has a means of mani- 
festation. 

I have a complete map of existence 
made up of 72 symbols. 

3. Choose an experi- 
ence. 

Shuffling the cards and laying them out 
in a certain pattern. 

4. Decide that the 
experience means the 
same thing as what 
you want to occur. 

Shuffling the cards and laying them out 
means I will get an answer to my ques- 
tion. 

5. Perform the 
act /undergo the ex- 
perience. 

Shuffle the cards, produce a layout. 

6. Result. 

Occurred at the end of step 5— read the 
cards. 


















Making Omelettes 131 


I Ching 

Pendulum 

Self-made divinat- 
ory system 

I will receive an 
answer to my 
question. 

I will receive an 
answer to my 
question. 

I will receive an an- 
swer to my ques- 
tion. 

I have a complete 
map of existence 
made up of 64 
symbols. 

I have a method of 
obtaining two an- 
swers, one for 'yes' 
and one for 'no'. 

I have a self made 
map of the world or 
x amount of pos- 
sible answers. 

Throwing sticks a 
number of times to 
build up a com- 
plete hexagram. 

Letting the pendu- 
lum swing of its 
own accord. 

Determined by my 
own ingenium. 

Throwing the 
sticks will give me 
an answer to my 
question. 

Letting the pendu- 
lum swing freely 
will give me an an- 
swer to my ques- 
tion. 

Step 3 means the 
same as Step 1. 

Throw the sticks, 
generate the hexa- 
gram 

Let the pendulum 
hang freely, wait to 
see which way it 
swings. 

Perform step 3. 

Occurred at the 
end of step 5 — 
read the hexa- 
gram. 

Occurred at the 
end of step 5. 

Occurred at the end 
of step 5. 
























132 


Advanced Magick For Beginners 


Erm, What Does That Mean? 

It means that explanation leads nowhere. Causality is 
explanation — 'this event is due to that event'. The 
proliferation of explanation has seen a world in- 
creasingly devoid of meaning. We know why 
things do the things they do. We can explain the 
functioning of the brain. We know how the uni- 
verse can support life. But unless explanation is ac- 
tually experienced, it doesn't mean anything. 

Prophecy is not concerned with explanations or 
identification with specifics; events and even the 
symbols themselves (like 'you') are simply tokens. 
In the case of magick, the events that take place 
within the temple share the same nature as the 
events to which we would normally assign the 
idea of 'effect'. In other words, there is no differ- 
ence between you (as part of the magical act) and 
the series of events you would normally call 'the 
result' (as both the magical act and the result, be- 
ing a synchronicity, have the same meaning). 

In other words, synchronicity is a dualistic ex- 
pression of unity, and the more you experience 
meaning (the recognition of a number of events 
sharing the same nature) the more you become 
aware of the experience itself as opposed to any of 
the ideas we use to describe that experience. 

Contrary to what many claim is an indulgence 
in escapism, magick is therefore a process of mov- 
ing into, rather than away from, what is real; 
whereas explanation is to remove yourself from 
what is actually happening new. 



Making Omelettes 133 


Magick is the ecstatic embrace of life, and the 
resulting vision is prophecy. 




14. Hover Boards And Silver Lycra 
Or: 

'The Greatest Act Of Magick That Can Be 
Performed' 

I f you were asked to describe what the greatest 
single act of magick is, what would you say? De- 
pending upon how much experience you have, 
you might say evoking a demon to visible appear- 
ance, or the creation of a talisman to make yourself 
a sex god. What about a ritual to win the lottery? 

Sure, they all sound good, but they're a bit 
transitory, and a wee bit materialistic. They're also 
the result of the current obfuscation of the Western 
Tradition. 

What if, instead of a working to get one specific 
material result, we could perform a ritual that 
would give us the ability to achieve not just any 
material result we desired, but everything we've 
ever dreamed of — and furnish us with a complete 
understanding of the imi verse to boot? 

I can't be sure if what I'm about to describe ori- 
ginated in the ancient African magical traditions. 



136 


Advanced Magick For Beginners 


but it was certainly practiced in ancient Egypt 12 , 
Hellenistic Greece and Europe over the last couple 
of centuries 13 . The greatest act of magick that can 
be performed is called the Invocation of the Holy 
Guardian Angel, or more recently, as the invoca- 
tion of the future magical self. It is considered com- 
mensurate with performing the Great Work, and it 
is the Core Practice of the Western tradition of ma- 
gick. 

Everything else in this book, whether it is sigils, 
divination, evocation, possession, or meditation, is 
Support Practice and preparation for the Core 
Practice. Without this preparation, the means of 
manifestation for success in the Core Practice is 
severely limited. However, mastery of the Support 
Practices is not required as some transcendental 
magicians believe, and there is no need to spend 
years on end perfecting the various magical acts 
outlined in this book. Familiarity will suffice — 
once the lines are connected, the angel can speak, 
so why spend years polishing the phone before 
picking it up? 

The Cheese Has Slid Off His Cracker 

Whether we call it the Holy Guardian Angel 
(HGA) or the future magical self is of no con- 
sequence; it is simply a token representation that 
allows us to invoke (and so become) that which is 
completely beyond our current conception. If it 
helps, we can consider it a being with unlimited 

12. See The Sacred Magic of Abmmelin the Mage. 

13. See Crowley's Liber Samekh. 



Hover Boards And Silver Lycra 137 


magical power, unbound by space and time, and 
beyond life and death, but no idea we have is big 
enough to describe it. Hence, it is the embodiment of 
revelation at all levels, and so of magical power. 
Ultimately, it is the non-dual itself. 

Although I will refer to this entity as your 'fu- 
ture magical self', it is completely independent 
from what you presently know as 'yourself'. It 
must be remembered that this being is not you. It is 
neither the best parts of yourself, nor how you 
would wish to be. Permanent identification with 
an over-blown idea (of yourself or anything else) 
will only send you stark raving bonkers. Remem- 
ber: the HGA is not an idea, but the literal embodi- 
ment of that which is beyond conception. 

As the nature of initiatory development is fun- 
damentally revelatory, it is not possible to know at 
any given point upon the path what is necessary to 
advance (as we cannot know what the effects of a 
practice might be until we have been transformed 
by that practice, let alone where we are 'advancing' 
to), although we can make a pretty good guess. If 
we consider the HGA as the embodiment of that 
path (being your future magical self), and therefore 
the guru par excellence, once contact is made you 
find that what is necessary for the next transforma- 
tion is 'presented' or 'brought to you' by your 
HGA (usually via synchronicity). No matter how 
beneficial the practices are that constitute a self-im- 
posed regime, they are not informed by your fu- 
ture revelations and so can never yield the results 
that working with your HGA will bring. This does- 
n't mean that future work will not include the Sup- 



138 


Advanced Macick For Beginners 


port Practices performed prior to HGA contact; but 
it does mean that you will work less for greater 
results. 


Macick 

Like all magick, invoking your future magical self 
can be as simple or as complicated as you like. A 
good starting point is a banishing ritual (just so 
you don't get conned by a gnome pretending to be 
your HGA). However, it is imperative that you do 
not banish at the end of the working — after all, it is 
a process of transformation and so you want your 
future magical self to stick around. 

In much the same way you would contact other 
entities, you can use /create /discover a sigil or rep- 
resentation of your future magical self, and then 
talk to him /her /it; invoke them, like this: y I invoke 
you, my Holy Guardian Angel'. Again, asking 
your HGA to contact you via a dream has also 
proved useful, as have other divinatory tools such 
as a pendulum or tarot deck. It must be re- 
membered though that it may take a lot of work- 
ings before actual manifestation occurs, and that 
once it has, it is only the beginning of your work 
with your future magical self, and just the tip of 
the iceberg in your initiatory development. 

Contact is also known as gaining the Know- 
ledge and Conversation of the Holy Guardian An- 
gel, and once it has occurred (you will have no 
doubt of this when it does), you will receive all fu- 
ture magical instruction or guidance directly from 
your HGA (via the means of manifestation). You 



Hover Boards And Silver Lycra 1 39 


will also discover a ten-fold improvement in your 
magical practice, which is when the real fun be- 
gins. There is no end to your work with the HGA, 
and so the Core Practice of magick is a life-long en- 
deavour. 


Exercise 30 

1. Devise a ritual to gain the Knowledge and 
Conversation of your Holy Guardian Angel, 
and invoke every day. 




1 5. Abseiling 
Or: 

'The Integration Of Magical Experience' 

T he daily practice of magick is the slow, steady 
climb of a mountaineer. With each day you get 
a little higher, and maybe a new perspective is 
achieved. But at the end of each day you must 
climb back down again because your supplies are 
just too heavy to take with you. One day you may 
even climb so high that you don't recognize any- 
thing below you, even your camp — and this is 
maybe ecstatic or terrifying — but you will certainly 
be straight back down again as soon as you need a 
shit. 

Coming Down 

The process of initiation is gradual. There are no 
sudden great leaps or changes into a new mode of 
being at any of the levels of experience. As you 
must necessarily return to camp (your everyday 
habitual viewpoint, which allows you to eat, sleep 
and internet with fellow humans), it is imperative 

141 



142 


Advanced Magick For Beginners 


that experiences represented by the zenith of the 
climb are integrated into the everyday consensual 
conception of self, when you come back down 
again. 

Special attention should be paid to any ideas 
you must necessarily form after non-consensual 
experiences; it must also be borne in mind that 
these ideas are nothing more than representations, 
or metaphors, for the experience itself. 

As an example, maybe you have an experience 
you might later feel the need to refer to as 'being 
one with the Godhead'. This poses no danger to 
your sanity. However, should you then decide you 
must be able to walk through traffic, as you are 
clearly God made flesh, then you would have 
failed to integrate the experience in a useful or 
healthy way, with only a possible relocation to the 
loony bin to look forward to. Believing in any idea 
you might form about a non-consensual experi- 
ence, such as a mystical trance, out of body experi- 
ence or weird synchronicity is akin to the moun- 
taineer who raves about the wonderful view, when 
he is actually inside his tent. 

Big Bvlloon 

Ego inflation is perhaps the most common result of 
bad integration. If you mix the fact you experience 
(on a daily basis) things that the majority of people 
do not yet understand, an historical attitude of elit- 
ism, and the feeling of power that magick elicits, 
you can see that it wouldn't take much to convince 
yourself you might just be the next Prophet of the 



Abseiling 1 43 


New Aeon 14 , or that perhaps you are under surveil- 
lance by a secret organisation hell-bent on prevent- 
ing you from saving the world. 

If there is one thing to keep in mind when form- 
ing ideas about these experiences it is this: you are 
not the first, last or only person to have these ex- 
periences. Many have gone before, and many will 
come after, because these experiences are a funda- 
mental aspect of the human condition. 

Besides: apart from your weird friends, no one 
really cares. 


Curdled Milk 

Now, any discussion of magick and mental health 
would not be complete without mentioning para- 
noia, which usually takes the form of a suspected 
magical attack. 

If anyone ever tells you they're under magical 
attack, punch them in the face. You can always tell 
them Eldrid the Bastard Warlock made you do it. 

You see, short of a demon harassing your un- 
mentionables, how can you tell? How can you 
claim stubbing your toe was a synchronicity 
caused by the Black Lodge of the Hairy Pit, when 
no cause can be apparent? 

The fact of the matter is, you can be magically 
attacked, but you might as well as ignore anything 
you think is the result of a curse, because you can 
never be sure. 

14. How many more of those do we need? I do believe we are 
now Ln the Fifth PanDaimonAeon of Horus-Maat-Set with the 
Age of Aquarius on the horizon and the Eschatological Singu- 
larity just pulling over for a quick pee break. 



144 


Advanced Magick For Beginners 


If you think you are being attacked, or that 
some evil force is watching you with a view to ru- 
ining your life, you need to re-read the Big balloon 
section again. 

Trust Me, I'm Not A Doctor 

Magick doesn't only pose a danger to your sanity. 
Yes, there is megalomania, paranoia and obsession; 
but there can also be many positive changes to 
your mental health through practicing magick. It is 
a privilege of the magician to function as his or her 
own psychotherapist. After all, who is in a position 
to know your mind better than yourself? 

When practiced well, magick can increase your 
happiness and understanding of the world, as well 
as providing a means of exploring and integrating 
difficult past experiences or issues. Life can be- 
come easy in a way you never thought possible, 
and you can even lose your fear of death. 

The Prophetic Narrative As Good Integration 

If we consider the world from the viewpoint of the 
prophetic narrative, the risk of paranoia and ego- 
mania are greatly reduced (for an in-depth discus- 
sion of prophecy, please see the previous chapter). 
Without causality, life becomes an experience in- 
stead of a thought about that experience. As such, 
where can ludicrous ideas, such as events being 
the result of some spurious evil force (as evidence 
of magical attack or surveillance), take root? 



Abseiling 1 45 


If there is no difference between yourself and 
any other phenomenon, how can the ego take pre- 
cedence? 

It must be remembered that I am not positing an 
argument concerning the truth of reality; I am 
simply presenting the safest method of integration 
I have encountered. You neither need to agree or 
disagree, but it is possible, and advisable, for you 
to corroborate what I'm claiming by experiencing 
these things for yourself by performing the experi- 
ment of magick. 


Exercise 3 1 

1. Practice magick everyday until synchronicity 
becomes a permanent adaptation. 


Wings 

Alongside the benefits outlined in chapter 14, the 
invocation of the future magical self leads to a very 
specific positive result for the magician. 

Traditions that teach a concept of immanence, 
such as Sufism, present a view of justice as an act 
of adjustment. As all things are holy, or part of the 
non-dual level of experience, nothing is intrinsic- 
ally 'bad' or 'evil'. Any discord in the self or com- 
munity is necessarily a result of things being in the 
wrong place, or things trying to do what they are 
not fit for. Justice is an act of re-aligning those 
things to their correct orbit, rather than any idea of 
revenge or punishment. 



146 


Advanced Macick For Beginners 


This must necessarily become the viewpoint of 
the magician who has successfully invoked his or 
her future magical self. Unhappiness is the result 
of forcing something to go where it shouldn't (al- 
though I imagine some people would disagree). 
For instance, no matter how much I want to be a 
presenter on a topical garden programme, the fact 
that I look like a camel means it's never going to 
happen. Yet my encyclopedic knowledge of shrub- 
bery, and my skill at draftsmanship, could make 
me the greatest plant illustrator the world has ever 
seen, if only I could see myself objectively. Just as a 
climber (I'm milking it), after they have reached a 
certain perspective, can look back down and see 
the route clearly, devoid of any frustration or hard- 
ship experienced whilst making the actual climb, 
the same is true of the magician. An experience of 
surrender to the future magical self allows a com- 
plete and honest view of the constituent parts of 
your being. It is possible to understand each of the 
elements that make up all that you have experi- 
enced and how they have necessarily Ted you' to 
this point. 

It is only then that you experience, and so come 
to understand, your natural function as an insepar- 
able and necessary part of the universe. Once you 
stop trying to use those parts of yourself for things 
they are not fit for, through the experience of a lar- 
ger perspective, your constituent elements 'fall into 
place' (they will necessarily function in a perfect 
fashion) and you discover that you have the 
weight of the entire universe behind you as a res- 
ult. If you allow yourself to do those things most 



Abseiling 147 


suited to you (which is something that must be ex- 
perienced, not guessed at), you move into a much 
easier and happier existence, as all of your ele- 
ments are doing what they do best (which always 
comes easy) and you cannot help but be satisfied. 

Reading The World 

Once you have the experience of seeing phenom- 
ena in terms of adjustment, or of things necessarily 
having their natural place, you adopt a wonderful 
view of the world. I mentioned earlier that syn- 
chronicity as a permanent adaptation, or prophecy, 
equates to an existence where every event means 
something. Coupled with the advent of the invoca- 
tion of the Holy Guardian Angel every event 
comes to mean something specifically in terms of 
your life. This doesn't mean the habitual delusion 
of solipsism, but the acute awareness of how your 
existence fits in with the bigger picture. Reality be- 
comes a feedback loop, and some have even sworn 
'I will interpret every phenomenon as a particular 
dealing of God with my soul' in an effort to facilit- 
ate such a world view (see chapter 7 for my take 
on magical oaths). 

Shiny Happy People 

Most of the time, we entertain ideas that are com- 
pletely at odds with experience. We exalt certain 
ideas over others (such as 'TV presenter' over 
'plant illustrator') usually as a result of cultural 
and environmental conditioning. We believe cer- 



148 


Advanced Magioc For Beginners 


tain phenomena are 'wrong' or 'bad' because they 
are not the same as those things we decide are 'cor- 
rect' or 'good'. This can spell a lifetime of misery if 
you happen to be one of your 'bad' ideas. 

However, the perspective of the future magical 
self allows existence to be experienced as essen- 
tially perfect by the very fact that it exists, because 
value does not apply. Does this mean that a smack 
in the face doesn't hurt, or that Hitler was a swell 
guy? 

No — this isn't a denial of actual experience, but 
its embrace. Pain and suffering hurt just as much 
as they always did, but they are allowed to arise 
and pass with indifferent acceptance. Can you ima- 
gine a world devoid of what might be considered 
bad? To do so, that world would necessarily have 
to be devoid of good. The Knowledge and Conver- 
sation of the Holy Guardian Angel is therefore a 
move beyond good and evil. 

A genuine experience of a world saturated with 
meaning will engender a unique feeling of certi- 
tude. Knowing through experience that everything 
is in its 'right place', or that you are necessarily 
part of a process that is perfect, you cannot help 
but understand that everything is not only going to 
be alright, but absolutely fan-fucking-tastic in the 
long run. 

How compatible is a fear of the future with such 
an understanding, when it has been gained 
through actual experience? 



Abseiling 1 49 


Lab Coat 

As wonderful as everything in this chapter sounds, 
it is imperative you do not accept it at face value. 
The contents of the book are just one person's take 
on magick — how much of it is therefore likely to be 
inaccurate, misrepresented or just plain folly? 

It's very tempting when it comes to magick, es- 
pecially as a beginner, to talk a lot about the ideas 
presented in magical texts as if they were the truth; 
but if the experiment is not performed, and the res- 
ults are not verified by independent enquiry, then 
any discussion or opinion of those ideas is essen- 
tially meaningless. 

Remember: If you don't practice, you don't get 
to vote! 





1 6. But Someone Would Have Told Me! 
Or: 

'The Definition Of Magick' 

H opefully, a definition of magick will reflect 
the magical experience of the person proffer- 
ing it; otherwise, we're listening to a charlatan. As 
such, a definition can be as profound as 'magick is 
the science and art of causing change to occur in 
conformity with will 15 ' (and thinking about that for 
a second implies a lot more than just a description 
of a magical ritual), or as downright shallow as a 
'set of tools'. 

The definition I offer is an attempt at accounting 
for all the various aspects of magick described in 
the previous chapters of this book, which are all in- 
formed by actual experience (and if you have been 
doing the exercises, hopefully you will find this 
definition satisfactory). 

Here it is: 

Magick is the art, science and culture of experien- 
cing truth. 

15. See Aleister Crowley^s Magick in Theory and Practice. 

151 



152 


Advanced Magick For Beginners 


This definition recognises that: 

Magick is the art of experiencing truth. In other 
words, you can choose any experience (say, dan- 
cing around in your underpants), decide what that 
experience will mean ('it will rain'), undergo the 
experience (perform the dance), thus rendering the 
given meaning true (it will rain, because I have ex- 
perienced the fact 'it will rain'. Experience is the 
truth). See chapter 3 for more on this. What can be 
experienced using magick is limited only by your 
imagination (the subjective), but how that experi- 
ence manifests is limited by the available means of 
manifestation (the objective). 

Magick is the science of experiencing truth. The 
truth isn't simply an idea, nor is it found in the rel- 
ative or arbitrary nature of ideas; truth is experien- 
tial, and the practice of magick will lead you to an 
understanding of existence based on direct experi- 
ence, not speculation. By its very nature, life is rev- 
elatory and so more incredible than any word or 
idea we can ascribe to it. You need only perform 
the experiment and corroborate this for yourself! 

Magick is the culture of experiencing truth. Magick 
necessarily includes sociological and ethical im- 
plications, whether they are consciously addressed 
or not. These range from whatever magical tradi- 
tion, aesthetic, teaching or approach you ascribe to, 
to how you tackle the endless ethical dilemmas 
you will face on an ongoing basis as a magician. 
See chapter 1 for more on this. 

Magick is not simply a method of manifesting 
material results, nor is meditation simply mysti- 



But Someone Would Have Told Me! 1 53 


cism. There is no distinction between Western and 
Eastern methods of experiencing the truth; there is, 
and always has been, only one movement, one 
school, and one aim; in the West, we know it as 
magick. 


Simplicity 

It is the simplicity of magick that prevents every 
man, woman and child on this planet from real- 
ising that they have the ability to fashion their real- 
ity as they see fit. 

What follows below is not an attempt at provid- 
ing an explanation for why or how magick works, 
but an illustration of the fact that experience is the 
truth: 

If I decide that an experience means T will meet 
an alien', and I undergo that experience, I will 
have had an experience that means 'I will meet an 
alien'; that experience is true, and so as it is in a fu- 
ture tense, I must necessarily have the experience 
of meeting an alien in the future. 

If I decide that an experience means 'I am 
happy', and I undergo that experience, that experi- 
ence is true, and so I will have had the experience 
of being happy. 

If 1 decide that an experience means 'I found 
some money'’, and I undergo that experience, that 
experience is true; and as it is in the past tense, I 
must necessarily have an experience that corrobor- 
ates the occurrence of finding that money in the 
past. 



154 


Advanced Magick For Beginners 


Any intentional act is an act of magick, because 
an act is the rendering of an intention, belief or de- 
cision into an experience. 

Closed For Refurbishment 

Magick means you can change as much or as little 
of yourself as you like. You can remake your his- 
tory, take control of your immediate environment 
and dictate your own future. Remember: if you 
didn't make one of the decisions that make you up, 
some one else did. You must ask yourself: did 
whoever it was that made those decisions for me 
have my best interests at heart, or even know what 
they were doing? 

More importantly: did they have any taste? 



1 7. Row Your Boat 
Or: 

'A Prophecy' 

H umanity loves catastrophe. This is best ex- 
pressed in the thousands of apocalypses 
we've survived. Again and again, from funda- 
mentalist crack-pots to learned academics, we have 
been warned that the end is nigh and given precise 
dates and times for the destruction of the human 
race by earthquake, plague, famine, meteorite, ali- 
ens, God, cosmic rays, climate change ad nauseam. 
What can I say? We're pretty robust. 

Yet our fervor for such delights isn't abating; on 
the contrary, it's reaching boiling point. To name 
but a few imminent catastrophes, we can expect 
doom any day now courtesy of Hopi, Mayan and 
Inca prophesies, sun spot escalation, the con- 
sequences of global warming, the peak oil crisis, 
and a Terminator-esque technological singularity. 

I'm pretty sure that suffering, pain, misery and 
death features low on most people's 'things to do 
today 7 lists, so why this fascination with the extinc- 
tion of the species? 


155 



156 


Advanced Magic k For Beginners 


Gibberish 

Although the apocalypse is usually regarded as the 
end of the world (i.e. it will cease to exist), as de- 
picted in The Book of Revelation, occult eschatology 
is concerned with not just the end of the world, but 
also the birth of a new one. In other words, the 
eschaton is the end of a world, not the end of the 
world. 

The study of the various models used to delin- 
eate the numerous possible worlds, and their 
transition points, is known as Aeonics. 

Imagine if you will, that existence is holograph- 
ic — what is true of the part is true of the whole. 
Now consider the fact that we are initiates, going 
through a process epitomised by the future magic- 
al self. Would the same not also be true of the plan- 
et? Or the universe? Therefore can it be that not 
only is the world itself undergoing a process of ini- 
tiation, but there is in fact a future magical world' 6 ? 

Aeonics is for the world what magical develop- 
mental models or maps are for the individual. 
However, short of an advanced initiated alien race 
providing us with a developmental map of the 
process their world has been through, how can we 
know what to expect in the next step of our 
worldly evolution? 


16. By this I don't mean a world where everyone is a practi- 
cing magician. What applies to the idea of a future magical 
self applies to a future magical world; it is a token representa- 
tion of revelation, or initiatory development, but on a global 
scale. 



Row Your Boat 157 


There are three options: we make an educated 
guess, we use magick and make a prophecy, or we 
receive a teaching from a non-human intelligence. 

An example of a model based on guesswork 
would be the psychohistory model outlined in 
Liber Kaos by Peter Carroll, and although no specif- 
ic dates are given we are thought to be in the Pan- 
demon (good, isn't it?). 

The Hopi model, where 2013 marks the begin- 
ning of the Fifth World, of which there are seven, is 
an example of Aeonics based on prophecy. 

Are We There Yet? 

In 1904, Mr. Aleister Crowley, after receiving a little 
book known as Liber AL vel Legis from a non-hu- 
man intelligence, was pretty convinced he had 
ended the old world (the Aeon of Osiris) and had 
ushered in the next, known as the Aeon of Horns. 
Although this immediately preceded a period in 
history so bloody and horrific we had never seen 
its like (which appears to have been prophesied 
within the text), a general confusion has reigned 
ever since as to the Aeon's actual manifestation. 
Did it actually begin in 1904? Has it ended yet, or 
are we still in it? How the hell can we tell? 

Since Crowley, we have also had the advent of 
the Aeon of Ma'at (with another new book), the 
Aeon of Set (with yet another new book), and I do 
believe we are somewhere near (or in?) the 
Chaoist's Fifth Aeon (they don't need a book, ap- 
parently). 



158 


Advanced Macick For Beginners 


Which one is right? Are they all true? Why 
won't someone tell me what's going on here? 

Peace, Man 

During the 60s, the New Age movement hoped to 
usher in a new world known as the Age of Aquari- 
us. Unlike magicians, New Agers know exactly 
what to expect. After the little nightmare we've 
known as history, the Age of Aquarius will be 
rather nice: there'll be free love for everyone, a spe- 
cies wide conversion to Buddhism, dolphins will 
communicate with us telepathically, and everyone 
will live happily ever after. 

Thank the gods that hasn't happened yet. 

I'm So Excited 

Based on a striking number of prophecies, the 
counter culture's current favourite date for the oc- 
currence of the Eschaton, or the advent of the new 
world, is 21st December 2012. 

On this date, the Fifth Great Cycle (of a 25,800 
year precession of the equinoxes) of the Mayan 
Long Count Calendar will come to an end. 

This date has been lent more credence as the 
end of the world by the work of counter-culture- 
mushroom-maniac Terence McKenna. Using the I 
Ching and a whole bunch of entheogens, Terence 
constructed a graph that demonstrates the influx of 
novelty into history, predicting an infinite occur- 
rence of novelty on 21st December 2012. 



Row Your Boat 159 


What this predicted 'singularity at the end of 
time' will be no one knows, although there has 
been some New Age speculation that the entire hu- 
man race will undergo a mass ascension to a high- 
er realm of spirituality. Obviously. 

And I Just Can't Hide It 

In terms of humanity undergoing a mass ascension 
to a new level of spiritual awareness, you can ex- 
pect, as a cause, alien contact, when our friends 
from space will teach us the error of our ways; 
some kind of cosmic ray or wave that will mutate 
our DNA, beamed from the center of the galaxy 
once planetary alignment with the galactic centre 
occurs; the switching of the sun's electromagnetic 
field at the peak of its sun spot activity, which will 
directly affect our pineal glands; the return of as- 
sorted messiah figures; or a forced reformation of 
society brought about by any number of natural 
catastrophes, such as floods, earthquakes, meteor- 
ites, etc, or nuclear devastation. 

Personally, I hope they all happen at once. 

Poo 

Unfortunately, I do not expect them to. 

Most end-time predictions are easy to dismiss if 
all they posit is some kind of catastrophic event. 
For example, hundreds of maniac astronomers 
claim a collision between the earth and a rogue as- 
tronomical body is imminent every year, and it's 
pretty easy to verify whether or not the evidence 



160 


Advanced Magick For Beginners 


supports this. To claim that Jesus is going to re- 
appear next Thursday is unverifiable either way, so 
you might as well as forget about it. 

However, what happens when you know for 
certain an event will occur that means the end of 
the world, and the birth of a new one, but there is 
no evidence for a cause of that implied meaning? 

What meaning will the events on this planet 
have on 21st December 2012? 

We don't have to look very far for an event, on 
that date, that might indicate a synchronicity. 

Bic Momma 

Mayan cosmology is intrinsically linked with as- 
tronomy. Our sun is known as First Father, and the 
Milky Way itself as Great Mother. The Great Moth- 
er is said to have given birth to the First Father in 
order to mate with him and create the world, with 
the black hole at the centre of the Milky Way as her 
womb. 

On 21st December 2012, the ecliptic and the 
Milky Way will align perfectly with the sun. This is 
a specific, verifiable, astronomical event. 

Mythologically speaking, the First Father will 
again have sex with the Great Mother, and a new 
world will be bom. 

Ooh. 

Of course, deciding to see this astronomical 
event in mythological terms is only possible if we 
accept the astrological viewpoint. The Mayan 
prophecy of the birth of a new world is a divinat- 
ory result along the same lines as the Hopi proph- 



Row Your Boat 161 


ecy of 'the end of The Great Purification' by 2013, 
or the pseudo-scientific synchronicities of McKen- 
na's Timewave. 

We're All Going To Die 

The problem with understanding what all of these 
prophesies predict, in terms of specific events that 
will occur in 2012, is exactly the same problem 
found when attempting to ascertain 'where we are' 
in regards to Aeonics. 

The symbols used within these prophecies, 
whether Mayan (astrological events) or pseudo-sci- 
entific (Timewave Zero), are a means of manifest- 
ing the results of divination. They are the equival- 
ent of a tarot reading made for the world. 

As such, a prophecy can only predict events or 
experiences within the confines of the meaning of 
the symbols used to make that prophecy. The May- 
an prophecy predicts a new world will be bom. It 
does not predict the human race being toasted by 
cosmic rays, an alien encounter or a nuclear cata- 
strophe. 

Similarly, the symbols used to demarcate the 
various worlds (such as the Thelemic Isis, Osiris, 
Homs model) are only indicators of what meaning 
various experiences in those specific worlds will 
have, not the specific events themselves. 

Many believe the world is simply the planet 
earth, hence they see the materialisation of the end 
of the world as a global catastrophic event. 
However, if we consider the world in terms of ex- 
perience, we can see that there is a lot more to ex- 



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Advanced Magick For Beginners 


istence than simply walking on a giant rock. There 
is subjective mental phenomena, such as attitude 
and disposition, identity and emotional experi- 
ence; sociological phenomena from the family unit 
all the way up to international organisation; cultur- 
al experience such as art, politics, philosophy, reli- 
gion, fashion, music, magick, science and techno- 
logy; not to mention the various levels of experi- 
ence outlined in chapter 9. 

We can consider the world as the total possible 
means of manifestation. 

If we want to know whether or not an Aeonic 
model fits our experience, we need to consider 
whether or not the symbolism used matches what 
is experienced in the various possible means of mani- 
festation. 

If we want to understand what a prophecy actu- 
ally means, we need to consider how the meaning of 
the symbolism used can manifest. 

The Mayan prophecy of 2012 predicts the birth 
of a new world: in other words, the occurrence of 
something new within the total possible means of 
manifestation, or a revolution in human experi- 
ence. 

The end of the world does not mean the end of 
the total possible means of manifestation, but the 
end of what currently manifests within those 
means. 



Row Your Boat 1 63 


Exercise 32 

1. Investigate as many Aeonic models as pos- 
sible, and work out how many different 
worlds we are in. 

2. Investigate as many prophecies as possible, 
and work out how these prophecies might 
manifest. 

Ecc On My Face 

The notion that there is a future magical world, or 
that existence is initiatory, is a result of realising 
that experience is revelatory. Any Aeonic model 
(and any personal developmental model for that 
matter) that accurately describes our current situ- 
ation, and that which has gone before, must in- 
clude the inescapable fact that existence is a move- 
ment towards truth. 

For example, within the Mayan Aeonic model, 
we are approaching the end of the period in his- 
tory known as the Fifth Sun, where the god Hun- 
ahpu has restored the kingdom of the First Father. 
In other words, the human race was prophesied to 
slowly return to an understanding of conscious- 
ness. The Fifth Sun will end and this understand- 
ing will be complete on 21st December 2012. 

Similarly, the Thelemic Aeonic map puts us in 
the Aeon of Horns, where the Crowned and Con- 
quering Child has come to restore the Kingdom of 
his father, Osiris. Again, symbolising the process of 
the human race gaining a new understanding of 



164 


Advanced Magick For Beginners 


existence (the nature of which is found in the sym- 
bolism of Horns). 

It's no surprise then that if we fail to recognise 
experience as truth, and existence as initiatory, any 
transition points within an accurate model must 
appear to predict the end of the world. 

Humanity's apparent obsession with the apoca- 
lypse is a result of the inescapable experience of 
the initiatory process, without understanding what 
that process actually means. 

No wonder there is a proliferation of nonsense 
concerning 2012. 


Exercise 33 

1. Using as many methods of divination as pos- 
sible, prophesy the events of 21st December 
2012. 


Easy Does It 

It is important to recognise that both the Thelemic 
and Mayan Aeonics (as well as many more be- 
sides) predict a gradual death and rebirth, from 
one world to the next. In terms of the Mayan 
prophecy, it does not predict the occurrence of a 
massive 'revelatory' event, such as a meeting with 
our space brothers. What will happen on 21st De- 
cember 2012 is already happening now, but to a 
lesser extent. 

So just what is this new viewpoint or way of un- 
derstanding the world, slowly growing in our cul- 



Row Your Boat 1 65 


ture, which will eventually revolutionise human- 
ity? 


Exercise 34 

1. Consider the following current events: 

At the time of writing, Iran is currently un- 
dergoing an explosion of interest in Sufism, 
with an estimated five million practitioners 
today, compared to just 100,000 in 1979; 73 
percent of all American teenagers, and over 
half of British teens, are experimenting with 
the occult; and a team of leading scientists 
are actually conducting experiments, with 
mind bending results, into the nature of time 
and the phenomenon of telepathy, with the 
Global Consciousness Project. 

See how many current events you can find that 
share a nascent, transitional, or initiatory meaning. 

2. Ask yourself: what does the fact I am reading 
this book mean? 


RSVP 

The revolution predicted by the various magical 
Aeonics and prophecies is intimated by the grow- 
ing prevalence of magick (and other methods of 
experiencing truth) in society right now. The ines- 
capable nature of experience as revelation is not 
just the basis for Aeonics, but its subject. All future 



166 


Advanced Magick For Beginners 


states within Aeonics are characterised by a greater 
increase in the experience of truth. Revelation is al- 
ways coming. 

The understanding of magick is an increasing 
phenomenon within a growing number of possible 
means of manifestation. It is only a matter of time 
before it is the means of manifestation. 

In other words, the future magical world is al- 
most here. 



Recommended Reading 


Chaos Magic 

Liber Null & Psychonaut by Peter Carroll 
Liber Kaos by Peter Carroll 
Condensed Chaos by Phil Hine 
Chaotopia! by Dave Lee 
S.S.O.T.B.M.E by Ramsey Dukes 
Thundersqueak! by Ramsey Dukes 


Aleister Crowley 

Gems from the Equinox (if you buy one Crowley 
book buy this — it contains all of Crowley's practic- 
al instructions and holy books) 

The Book of the Law 
The Book ofThoth 
777 

Little Essays Toward Truth 
Konx Om Pax 
The Vision and the Voice 
The Book of Lies 


167 



168 


Advanced Macick For Beginners 


Magick Without Tears 
Magick in Theory and Practice 
Eight Lectures on Yoga 

Julius Evola 

The Hermetic Tradition 
The Doctrine of Awakening 
The Yoga of Power 
An Introduction to Magic 
Eros and the Mysteries of Love 

George Ivanovich Gurdjieff 

Gurdjieff Unveiled (read this first — makes many of 
his concepts clear and includes all of his practical 
instructions) 

Beelzebub's Tales to his Grandson 
Meetings with Remarkable Men 
Life is Only Real Then, When T Am ' 

Austin Osman Spare 

The Book of Pleasure 
The Focus of Life 
Zos Speaks 

The Artist's Books: 1905— 1927 by Dr. W. Wallace 
Michaelangelo in a Teacup by Frank Letchford 

Robert Anton Wilson 


Cosmic Trigger 
Prometheus Rising 



Illuminatus Trilogy 
Quantum Psychology 


Recommended Reading 1 69 


Miscellaneous 

Coming Home by Lex Hixon 
The Invisibles by Grant Morrison 
Book of Lies by Disinformation 
Promethea by Alan Moore 

Sex Magic, Tantra & Tarot by DuQuette and Hyatt 
Enochian Vision Magick by Lon Milo DuQuette 
Mastering the Core Teachings of the Buddha by Daniel 
Ingram 



About The Author 

Alan Chapman is a Western magician and writer, a 
Magus of the A.'.A.T and a member of numerous 
secret societies. His work has appeared in Fortean 
Times and Chaos International, and he regularly con- 
tributes to the award-winning occult website: 
www.thebaptistshead.co.uk.